Miketz

Genesis:41:1

וַיְהִ֕י מִקֵּ֖ץ שְׁנָתַ֣יִם יָמִ֑ים וּפַרְעֹ֣ה חֹלֵ֔ם וְהִנֵּ֖ה עֹמֵ֥ד עַל־הַיְאֹֽר׃ 1 E After two years’ time, Pharaoh dreamed that he was standing by the Nile,
In Chasidut, Mei HaShiloach explains that Yosef's salvation came after refinement in recognizing God's goodness and having a pure heart, while Ba'al Shem Tov discusses removing darkness through Torah study. Ramban and Onkelos disagree on the translation of "ye'or," Ibn Ezra discusses reckoning the two years, and various commentators offer interpretations of Pharaoh's dream. Rabbi Chiya in Kabbalah discusses the end of darkness and perfection, while Midrash draws parallels between Joseph and Zion's trials and redemption. In quoting commentary, Rashi explains the term "יָמִים" literally as days, not years, and the Talmud rejects a two-year interpretation of the term "yamim" in a Nazir's vow. Targum Jonathan mentions Pharaoh's dream as a sign of remembrance of Joseph before the Word of the Lord.

Chasidut

In the Mei HaShiloach commentary on Genesis 41:1, it is explained that Yosef's salvation came after being refined in two aspects: recognizing that all good comes from God and having a pure heart. The text also discusses the concept of suffering as a form of refinement and atonement for sin. Additionally, the Ba'al Shem Tov commentary on the same verse emphasizes the removal of darkness and distress when the evil inclination is removed from the world and discusses the extraction of holy sparks from the shells of impurity through Torah study and fulfillment of commandments.

Ba'al Shem Tov, Miketz 1:1

“And it came to pass, at the end of two years . . .” (Genesis 41:1) “He makes an end to darkness” (Job 28:3). A limit was set as to how long the world will remain in darkness. For as long as the evil inclination is in the world, there is darkness and distress; when the evil inclination is removed from the world, there will be no more darkness and distress. Midrash Rabbah, Miketz 89:1 The mystical writings of the Arizal (Rabbi Yitzchok Luria (1534-1572), one of the most influential kabbalists in history, known also as the Arizal, the “Lion,” of blessed memory.) explain the concept of the extraction of the holy sparks, that fell in the time of the breakage [of the vessels], (See the Baal Shem Tov on the Torah portion Toldos, footnote 3.) and how a person must raise these sparks from the level of mineral to vegetable, animal and speaker. (According to the Arizal, as a consequence of the primordial breaking of the vessels, and the subsequent sin of Adam, sparks of holiness became dispersed in all things in this world, on all levels of existence: mineral, vegetable, animal, and even human. On the one hand, the food chain produces a natural process of elevation, as plants grow from the ground, animals eat them, and man eats animal. However, human beings also elevate the sparks in the mineral and vegetable kingdoms by consuming them directly, or making use of them in other ways. The Baal Shem Tov’s list also includes “speakers,” that is, human beings; for while all people can participate in the process of uplifting sparks, not all actually do so. It depends upon how a person uses his life. One who puts the strength he receives from eating into the service of G-d uplifts the sparks that were in the food. However, a person who eats for physical gratification, and does not invest his energy into good deeds, merely traps the sparks in a further level of corporeality. However, if this person helps another person fulfill a mitzvah (for instance, a gentile worker in a Jewish religious institution), then the sparks are uplifted from him as well, and the Divine Presence is reconstituted in the world.) Extracting these sparks of holiness from among the “shells” (Kelipot, the lower realms of reality that cover and conceal the essence of the Divine, as a shell covers a fruit.) is the purpose of all a Jews actions, in Torah study, fulfillment of the commandments, and in the mystical intentions of eating.

Ba'al Shem Tov, Vayigash 1:1

And Judah drew near to him and said, Oh my lord, (Genesis 44:18) The Talmud says, “A person should always praise G-d first, and then pray [for his needs]. (Berachos 31a.) Yet, in another place, the Talmud states the opposite view. (“Rabbi Eliezer said, a person should first ask for his needs, and then pray.” Avoda Zara 7b.) The answer is that there are two separate opinions. The Ramban (Nachmanidies (1194-1270).) writes that the essence of a craftsman can be found in the craft that he creates. (Meaning, whenever a person creates something, something of his soul enters into and remains in their handicraft. Great kabbalists, such as the Arizal and the Baal Shem Tov could look at an object, and immediately know everything about the one who made it. Here, the Baal Shem Tov applies the principle to creation itself. Since it is G-d’s handiwork, there must be a remnant of the Creator within it.) [Likewise], the Creation is compared to a snail, whose garment is part of itself. (Midrash Rabbosai, Bereishis 21:5. Just as the garments of a locust are part of itself, so the creation is not something separate from or outside of the Divine. It is part of Him, and His Presence is continually present within it.) In all suffering, there exists a spark of holiness from G-d, although it is hidden within many garments. This is the meaning of the verse: “the seven maids chosen to be given to her, from the king’s house” (The “seven maids” represent the sparks of holiness that have fallen among the “shells” of impurity. The word maid, na’arah, is related to the word “to shake out,” mino’ar, because the holiness found in these sparks has been “shaken out” of them, until almost nothing remains. However, these sparks yearn to return to their root. Thus, the verse from Esther continues: “When it came the turn for each maid to come into the king…” (Esther 2:12); that is, each spark of holiness has a pre-determined time that it will leave the shells of impurity, and come before the King. (See Baal Shem Tov on the Torah, Miketz, on Genesis 41:1.) (Esther 2:9). When a person realizes that G-d is with him even there, the garments become transparent and disappear, and the suffering is abated. This is what it means to offer praise first. G-d’s praise is that His glory fills the entire universe. “In all their afflictions, He is afflicted” (Isaiah 63:9) – then, there is no affliction (The word lo in this verse is written different than it is read. It is written lamed vav, which mean “him,” in this case, G-d. However, tradition tells us to read the word lo as though it were written with lamed aleph, which means “no,” in this case, “there is not.” The Baal Shem Tov combines both readings. When a person realizes that G-d is present in all of his afflictions, then the afflictions themselves cease to exist.) – and one can pray. When one knows how to praise G-d in this way, the suffering will disappear by itself. (R. Yaakov Yosef adds here: “I heard from my Master (the Baal Shem Tov) that this is the meaning of ‘You will establish their heart, Your ears will hear [their prayers]” (Psalms 10:17).) The other opinion says to pray first. (I.e., a person who prays for his needs, without first praising G-d; that is, coming to the realization that G-d is present even in the affliction.) In this case, a person’s has faith that G-d is also there [in the affliction], so that he can offer his praise [afterward]. (In other words, even though a person does not perceive the spark of holiness in the suffering, if he believes that G-d is with him even there, he will eventually come to this realization.)

Likutei Moharan 30:9:12

{Rebbe Nachman began this lesson quoting the verse (Genesis 41:1), “And it was at the end of [two full years],” but subsequently did not explain it based on the concepts taught here. He later said that had he wanted to finish the explanation of the verse, it would have been necessary to deliver another lesson like this one in order to do so.}

Likutei Moharan 54:1:1

“Vayehi Mikeitz (It was after) two years’ time, and Pharaoh dreamed he was standing near the river, when suddenly out of the river seven cows came up….” (Genesis 41:1, 2)

Likutei Moharan, Part II 2:8:1

8. And this is the meaning of: “And it happened at the end of two years of days” (Genesis 41:1).

Likutei Moharan, Part II 7:1:1

“Vayehi Mikeitz (And it was at the end of) two years of days that Pharaoh dreamed ….” (Genesis 41:1)

Mei HaShiloach, Volume I, Genesis, Miketz 1

“And it was, at the end of two years ….” (Bereshit, 41:1) It is written in the holy Zohar (Bereshit, 193b), “Rabbi Elazar opened and said, ‘God lives and blessed is my Rock, God shall elevate my salvation’” (Tehilim, 18:47). “God lives,” meaning one who has a pure heart, cleaned from all the desires of the world, and cleaving only to eternal life. “And blessed is my Rock” means one who recognizes that all good things come only from God, and therefore has a good eye. Then (it follows that), “God shall elevate my salvation,” meaning that he will apprehend salvations beyond the power of his intellect to grasp. Before man has been clarified in the areas mentioned it is not yet possible to give him salvations, for he is not yet a vessel illuminated for reception. And with this in mind it says, “and it was, at the end of two years,” meaning after these two areas had been clarified, then Pharaoh dreamed his dream, and he (Yosef) immediately apprehended salvation—“until the time that His word came, the utterance of God refined him” (Tehilim, 105:19). For on that very night the cry of Yosef haTsaddik, “how long before You return, God?” (Psalms, 90:30) reached such great proportions, that he achieved salvation immediately. On this it is said (Tehilim, 88:2), “Hashem, God of my salvation … I cried out before You at night.” These are the ways of the Holy One, blessed be He, where before He gives salvation He causes man’s heart to cry out so strongly that it will be called “the work of your hands.”

Mei HaShiloach, Volume I, Genesis, Miketz 2

“And it was, at the end of two years of days, and Pharaoh dreamed ….” (Bereshit, 41:1) “Years—of days” hints that in two days all the good of the world were created. That is, in the third day God created all the good we receive from eating, and on the sixth day God created the form of man, meaning the root of life and the honor of elevation, for man is elevated above all. Salvation comes when man is refined in these two aspects. This is the meaning of “and it was, at the end of two years of days,” meaning when there is a complete end of the evil in these two days, then salvation will comes at once. This is the meaning of the Midrash at the beginning of the Parsha [which reads: “He sets an end to the darkness” (Job, 28:3]. He gave a time to the world—how many years would be made in darkness. And what is the meaning of “He sets an end to darkness”? For all the while the evil inclination is in the world there is darkness and the shadow of death in the world, as it is written, “stones of darkness and the shadow of death” (Job, 28:3), meaning the evil inclination will be uprooted from the world; there will be no darkness and shadow of death in the world. Another meaning of “He sets an end to darkness” is, He allotted Yosef the twelve years he would be in darkness in the prison, and when the end came, then Pharaoh dreamed his dream. That is, when an end comes to the darkness, which is the end of the evil existing in these two aspects, then salvation comes immediately.

Mei HaShiloach, Volume I, Genesis, Miketz 3

“And it was, at the end of two years ….” (Bereshit, 41:1) At first Yosef was in prison for ten years, and afterwards another two years were added to his time. The first ten were decreed upon him since he had sinned against ten tribes; and then afterwards, when he had been refined from this in prison, another two years were added according to himself and Binyamin. Thus it is when a man sins against God, then God brings upon him a process of refinement from which he suffers. Then afterwards, when he is clarified for the good and makes atonement, then he must suffer from asking himself why he needed to enter himself into a state where he needed such a difficult refinement in the first place. He must necessarily suffer from this, for when a man suffers then God also suffers, so to speak, for “in all their suffering He suffers” (Yesahya, 63:9). Therefore after one refines himself corresponding to his sin, in addition to this refinement he must refine himself also concerning his suffering, for this also smacks of sin, as is explained in the Gemara (Ta’anit, 11a), “he sinned in that he disturbed himself.” So it was that at first, ten years of captivity were decreed upon Yosef corresponding to his ten brothers. Then after he was refined in prison like silver smelted in a crucible, he had to be refined for his own suffering and the suffering of his brother Binyamin. After this was clarified in the two additional years, then he was immediately redeemed.

Mei HaShiloach, Volume I, Genesis, Miketz 4

“… and behold, he stood on the Nile.” (Bereshit, 41:1) It is written in the Midrash (Bereshit Rabba, 89:3), “Who exists because of whom? Do I exist because of my god, or does my god exist because of me? He said to him, ‘you exist because of your god, as it is said, he stood on the Nile’ [his god].”After he saw his dream, Pharaoh wanted to know that all he desired would succeed. He wanted to know exactly how this would come about. Either his god was completely with him, and his thoughts were only what his god would send him, then therefore he would succeed; or, it first came to his own thought and will to do something, and then his power and god would help him to succeed. So He said to him, “you exist by means of your god,” meaning that first the idea would come to you, and then the power that rules over you would be forced to help you. Yet with Israel it is not so, for Israel is a merkava (chariot) for the Shechina. They will conduct themselves according to His blessed will, and only in the future when they arrive at the final form of completion, will it be said (Job, 22:28), “you shall decree it, and it will be established for you.” Like Avraham Avinu, after the tenth trial, and like Yitzchak and Yaakov when they achieved completion, it was said of them (Yesahya, 58:14), “then you shall take delight in God.” This is hinted at in the Gemara (Shabbat, 69b), “one who is travelling and does not know which day is Shabbat, Rav Huna says to count six days and then keep one day [of Shabbat], Chaya bar Rav says keep Shabbat and then count six.” For the six days of action are the efforts of man, and Shabbat is the assistance of God. Rav Huna is speaking of a man completed in all ways, whose heart is drawn after God’s will. Such a man is permitted to exert his own efforts, and then after he can ask God to complete the matter for him. Yet as long as a man is not complete, he must accept the yoke of the sovereignty of Heaven before each action, and if God agrees with him he may act. (The matter in this is that Pharoah asked to investigate if he had to boundary himself within Divine service, or if he was allowed to extend himself into anything his heart desired. However, unknown to him, he had to act according to God’s will since he was a creation of God. Then God showed him that truly He does not desire his service, for there is no completeness in the service of idolaters, nor is there any completeness in their fear, as it is written (Yesahya 44:16), “he burns half of it in fire, the other half he eats.” Even the most precious intentions with which they serve can afterwards be directed into physical desires, as explained on the matter of the migdal, the tower (Menachot, 110a), “they call Him God of god.” (Though the name of God is renowned through the nations, they do not fear Him. Rabeynu Gershon.) Yet God desires the service of Israel because they are serving only God alone. This is called complete, for it is not effected from anything (only God), as it says in the Midrash (Tanchuma Shmini 8), “what does God care whether the animal is ritually slaughtered and eaten, or stabbed and eaten.” For with the service of Israel, corresponding to how much they suspend their (vain) desires does He want to effuse energy to them. This is as He showed him (in the above Gemara) that at the present moment He does not want their service, and at a time that will become clear, then “the rider [as well as the horse] will fall.” For even the heavenly angels of the nations are not complete, and therefore “the horse and the rider fell into the sea” (song at the splitting of the Red Sea). With Israel, God will entreat them because of their service. Giliyon Mei HaShiloach of Gershon Cheinoch of Radzin ZY”A, grandson of the Isbitser.)

Sichot HaRan 40:1

We have often discussed the prohibition against having anything at all to do with philosophical works. This includes even philosophical works of the great rabbis. Even these are not permitted, as brought in many places in our sacred literature. (See “His Wisdom” #5. This was said during Chanukah 5570/1809 (Tzaddik #185; Parparaot LeChokhmah II, 7:7).) Such things are not the portion of Jacob (Jeremiah 10:16, 51:19), and we have nothing at all to do with them.

Commentary

Ramban and Onkelos disagree on the translation of "ye'or," with Ramban suggesting it means "light" and Onkelos translating it as "river." The Tigris is also referred to as a ye'or in the book of Daniel. Ibn Ezra discusses the reckoning of the two years mentioned in the text, suggesting it could be from the release of the chief butler or Joseph's imprisonment. Rashbam explains the use of "yamim" to indicate a full year. Kli Yakar does not provide an explanation for the term "full" used in the text. Sforno interprets Pharaoh's dream as reflecting his thoughts from the previous day. Or HaChaim connects the beginning of the text with the start of the Jewish exile in Egypt. Radak and Tur HaArokh provide different interpretations of the time frame mentioned in the text. Ibn Ezra explains the use of the present tense in describing Pharaoh's dream. Rabbeinu Bahya discusses the importance of trusting in God rather than relying on human attributes. Da'at Zekenim and Chizkuni provide additional commentary on the text, including explanations of the term "end" and the time frame mentioned.

Abarbanel on Torah, Genesis 41:1

(On verses 37-38:) What did Pharaoh see to say to his servants, "Could we find another like him, a man in whom is the spirit of God," and that he said to him, "there is no one wise and understanding like you," and that he made him the master over his entire household and ruler over the entire land of Egypt - before he knew whether his words would be substantiated and whether the thing would come to effect as he had interpreted or not?! As behold, the chief wine steward did not do a thing [for just this reason], when he interpreted his dream positively. As maybe the thing would not be as he had interpreted it to Pharaoh. And if so, why did he raise him before the thing was tested? And he also [prematurely] gave him a wife from the notables of the land. ...(On verse 8:) And this is difficult; as why did their interpretations not sit with his heart, and why did Jospeh's interpretation sit with his heart - as Pharaoh did not know the discipline of interpretation. So with what was it nevertheless known to him that they were not interpreting properly and that Joseph's interpretation was true?...

Chizkuni, Genesis 41:1:1

ויהי מקץ, “it was at the end of;” Rashi writes that the meaning of this word corresponds to Onkelos’ translation, i.e. “at the end,” as it does always. If you examine the Hebrew language closely you will find that this word does not always mean “end,” as for instance when Joseph in Genesis 47,2 presents some of his brothers to Pharaoh and the word chosen for “some of” is מקצה. We also find this word in Jeremiah 34,14, meaning: “at the beginning of seven years.

Chizkuni, Genesis 41:1:2

”שנתים ימים, “two years;” these years are counted from the day that the chief cupbearer was released from imprisonment. In other words שנתים ימים means two complete years (i.e. complete with 730 days, just as חודש ימים means a month complete with 30 days). If the Torah had used the word שנתים, which also means “two years,” I might have thought that it could have been as little as one year plus a day, as we find the years of a king’s rule is described in such a way from the moment the second year of his reign has commenced. The Torah wished us to know that Joseph spent a whole two extra years in jail because the chief of the cupbearers did not keep his promise.[Had he kept it, it is doubtful that he would ever have become viceroy and that the Egyptians would have been saved from the ravages of the famine. Ed.] From G-d’s point of view he was punished for putting his trust in that cup bearer instead of praying to G-d for his release. An alternate exegesis: the two years were two years that had been added to G-d’s decree for Joseph to spend time in jail. (Compare Talmud Sotah folio 36) According to the Talmud, Joseph had actually wanted to sleep with the wife of Potiphar when his father’s image appeared to him and helped him to overcome the temptation. According to the description there, he dug his fingernails into the floor and ejaculated semen by that means. The Talmud continues that he was really meant to sire twelve tribes just as had his father Yaakov, but enough semen escaped through the ten fingernails to preclude him from fulfilling his destiny in that respect. Instead, he spent ten years in jail as penance. Pharaoh’s dream occurred 12 years after he had been jailed. The Torah reports that he was 30 years old when appointed to high office. (verse 46). He had served in Potiphar’s house for a year. Therefore he was in jail for a total of 12 years.

Da'at Zekenim on Genesis 41:1:1

ויהי מקץ, “it was at the end;” according to Rashi, the word מקץ means: at the end.” The reason why Rashi was forced to give this interpretation-which to most of us is quite clear, is that there are occasions when this expression means: “at the beginning.” One such example occurs in Jeremiah 34,14: מקץ שבע שנים תשלחו חפשי, “at the beginning of the seventh year you must release him to freedom” (the Jewish slave) [Seeing that his term or servitude is for six years, (Exodus 21,2) it cannot mean that he is to be released only at the end of the seventh year. Ed.] There is another verse involving this expression in Deuteronomy 15,1: מקץ שבע שנים תעשה שמטה, but this is inconclusive for our purpose, as the release of the debtor from overdue loans becomes effective only at the end of the seventh year.

Da'at Zekenim on Genesis 41:1:2

ופרעה חולם, “and Pharaoh was dreaming;” G–d’s method of applying reward and punishment cannot be compared to any human system of doing so. Human beings inflict wounds with a chisel, a metal and pain causing instrument, while they apply only a flimsy plaster to heal the wound. G–d inflicts a wound that is superficial, like the application of a plaster, but when it comes to healing it, He uses immediately effective means. Joseph had been thrown into a pit on account of a mere dream he had dreamt concerning his brothers; he was healed by a dream dreamt by the then most powerful ruler on earth, the King of Egypt. In other words, G–d employed “the heavyweight” on earth in order to heal his wounds. One of our liturgists pointed this out already in a s’lichah recited on the third day of the “s’Iichot” recited before Rosh Hashanah. He points out there that the remedy G–d used to heal Joseph consists of parts of the weapon used to harm him.

Ibn Ezra on Genesis 41:1:1

AND IT CAME TO PASS AT THE END OF TWO FULL YEARS. Scripture does not indicate the point from which these two years are reckoned. And it came to pass at the end of forty years (II Sam. 15:7), And within threescore and five years (Is. 7:8), and Now it came to pass in the thirtieth year (Ezek. 1:1) (In all these verses Scripture doesn’t indicate the point from which the reckoning starts.) are similar. However, it is possible that Scripture’s point of reckoning is the chief butler’s release from prison or the day that Joseph was put into prison.

Ibn Ezra on Genesis 41:1:2

[FULL.] I have already explained the meaning of yamim (full). (Cf. I.E.’s comments on Gen. 4:4.)

Ibn Ezra on Genesis 41:1:3

THAT PHARAOH DREAMED. That is, was dreaming. Compare, And Rebekah heard (Gen. 27:5). (The Hebrew literally reads: that Pharaoh dreams (u-faroh cholem), hence I.E.’s comment. See I.E.’s comments on Gen. 27:5 and the notes thereto.)

Kli Yakar on Genesis 41:1:3

The chief butler did not remember. After he was restored to his position he considered it beneath his dignity to remember a lowly Hebrew slave.

Or HaChaim on Genesis 41:1:1

ויהי מקץ שנתים ימים, It happened at the end of two years, etc. The reason the Torah introduces this paragraph with the word ויהי, a word indicating an unhappy event, is that as of now the exile of the Jewish people begins to unravel. Even though this exile had been decreed almost two hundred years previously, it had not been decreed anywhere that this exile had to be in Egypt. Moreover, the exile turned out to be more cruel than necessary in order to satisfy G'd's decree as we know from Tossaphot on Shabbat 10 and as the ראב׳ד has written in a glossary on Maimonides's Hilchot Teshuvah chapter six. He explains that the Egyptians behaved in an abnormally cruel manner as indicated by Genesis 15,13.

Or HaChaim on Genesis 41:1:2

An additional reason for introducing this paragraph with the word ויהי is that G'd announced that there would be a famine and G'd always shares the pain He inflicts on His world (compare Megillah 10 on Exodus 14,20).

Or HaChaim on Genesis 41:1:3

The word ויהי also reflects the mental anguish Joseph endured during the two years after the chief butler was released from jail. Originally, it had been intended that Joseph should be released at that time (Bereshit Rabbah 89,2). He had to endure two additional years in jail because he had put his trust in a human being. The Midrash there understands the words ויהי מקץ as indicating an end to darkness. קץ is also a word which describes the evil urge, i.e. קץ כל בשר. Accordingly, the Torah uses this word to allude to the reason that Joseph had to stay in jail another two years. These two years during which Joseph experienced mental anguish are counted as part of the Jewish people's exile experience because the chief butler had neglected to remember Joseph favourably. The reason that not one but two additional years were decreed was because Joseph said both כי אם זכרתני and והזכרתני. He wanted to be remembered and to be mentioned favourably.

Or HaChaim on Genesis 41:1:4

The wording מקץ שנתים also means that it was on the second anniversary of the day the chief butler and the chief of the bakers had their dreams. When Joseph's fortunes took a turn for the better this was to be related directly to the dreams, showing that the dream had correctly forecast what would happen.

Or HaChaim on Genesis 41:1:5

ופרעה חולם, and Pharaoh had a dream. Inasmuch as the Torah here begins with the introduction of a new episode, we would have expected either the word חלם, or ויחלום, he dreamt, not חולם, he was dreaming. The latter word would only be appropriate if the Torah told us about the continuation of something that we knew had begun previously. Actually, the Torah uses this present tense in this case to show that Pharaoh's dream was a direct continuation of events which had begun when the chief butler and the chief of the bakers had had their dreams. The Torah wanted to show us that even though the chief butler did not want to help Joseph get out of jail, G'd had other means at His disposal to help Joseph get out of jail. It is therefore best to imagine the last verse of the previous chapter and the first verse in this chapter as being continuous, thus: "since the chief butler did not remember Joseph and forgot him Pharaoh had a dream at the end of two years." This eventually forced the chief butler to speak up and mention Joseph as a successful interpreter of dreams.

Or HaChaim on Genesis 41:1:6

It is also possible that during the two years Pharaoh repeatedly kept dreaming the same dream without recalling it in the morning. Now that two years had elapsed he suddenly had a vivid recollection of this dream.

Or HaChaim on Genesis 41:1:7

The words "and Pharaoh was dreaming" may also have been intended to tell us that even Pharaoh personally felt during his dream that he was dreaming. The reason he felt that way was that the events that occurred during the dream were so totally unlikely. The Torah wishes to teach us a lesson here about how to determine if a dream has meaning as a message to the person who dreams it. When a person feels during his dream that he must explore the meaning of what has appeared to him in the dream, this is a clear sign that the dream cannot be dismissed as being of no consequence but that it presages something that will occur in the future.

Rabbeinu Bahya, Bereshit 41:1:1-4

בטח אל ה' בכל לבך ואל בינתך אל תשען, “Trust in the Lord with all your heart, and do not rely on your own insights” (Proverbs 3,5). In this verse King Solomon warns regarding the importance of displaying faith in the Lord. The reason Solomon does so is because faith in the Lord is such a central pillar of Torah and the observance of G’d’s commandments. Solomon means that if a person has been endowed by G’d with intelligence, wealth, physical strength and all the other attributes which are observed amongst successful people, he should not put his trust in any of these attributes. He should put his trust exclusively in G’d. This is what the prophet taught us in Isaiah 44,25 when he said: משיב חכמים אחור ודעתם יסכל, “who turns sages back, and makes nonsense of their knowledge.” All of man’s machinations, his planning, even his deeds amount to nothing unless G’d decrees that they should succeed. If man amassed a great deal of wealth he has no reason to be smug about it and to attribute it to his sagacity. This is precisely what Solomon said in Kohelet 9,11: “the race is not won by the swift, nor the battle by the strong, nor does bread come to the wise, riches to the intelligent, nor favour to the learned; but time and death will happen to them all.” He also said in Proverbs 16,1: “A man may plan with his heart; but the answer of the tongue comes from the Lord.” If even his speech is not (entirely) under his control, how much less can he be in control of matters involving external factors? He therefore has no reason to place his trust in his own insights and other attributes. He must not rely on the efficacy of his diligence, etc., but only on G’d. This is what David meant when he said in Psalms 62,6: “Truly my soul waits quietly for G’d; my deliverance comes from Him.” David contrasted G’d’s input in whatever success he experienced with that of his own effort. It is a well known fact (based on the wording in Chovat Halevavot by Bachyah ibn Joseph Pekudah) that man’s confidence is subject to eight stages of developments: At birth, he places all his trust into the breast of his mother who supplies his nourishment. This corresponds to Psalms 22,10 “You have made me secure at my mother’s breast.” As he grows a little older he still relies on his mother to feed him only food which is wholesome, tasty, and nutritious. Concerning this stage in man’s development the psalmist says (Psalms 131,2) “but I have taught myself to be contented like a weaned child with its mother.” What David meant was that his trust in G’d could now be compared to the trust he displayed in his mother during the early years of his childhood. A third stage in man developing reliance on an outside force occurs when he learns to trust his father. The fourth stage is reached when he begins to become self-reliant, trusting his body and his mind, learning how to fend for himself and to earn his livelihood. At that stage in his development he relies less and less on his father and he relies instead on his own machinations. At a fifth stage in his developing maturity he begins to rely on G’d and to and put his faith in Him. He develops this faith in G’d as a result of having experienced that his own machinations are not as reliable as he had thought. By that time in his life he has learned the shortcomings inherent in all creatures and the fact that they cannot be relied on. At that point in his life he learns that trusting in himself is a form of vanity. He will realize that, to quote only one single example, all his efforts as a farmer are doomed unless rain materializes at the proper time, a factor which is controlled exclusively by G’d. This teaches him dependence on G’d’s goodwill. If he is a mariner, he learns that he who controls the winds controls his fate. The sixth stage in man’s developing maturity is reached when he realizes that he is dependent on G’d even in matters not involving external forces such as rain or wind, etc., i.e. when man learns that he overestimated the assessment of his capabilities. He may realize that whereas his own faculties enabled him to wrest a meager livelihood from the earth thanks to backbreaking labor, he is in need of G’d’s help in order to secure a better and less physically exhausting kind of livelihood. The seventh stage of his progressively better appreciation of G’d’s role in his survival and success is reached when he realizes that G’d has a part to play in all his activities. The eighth and final stage in his development is reached when he realizes that only G’d’s input determines his success or failure. He must learn to be happy with whatever G’d has decided should be his fate. He must give G’d credit for his health — or otherwise; he must give G’d all the credit for his wealth — or otherwise. He must appreciate that if G’d saw fit to subject him to trials and tribulations in his life on earth, that G’d had a benevolent purpose in all this, that He has his best interests at heart. G’d is equally active in protecting someone’s freedom or keeping him in jail. Seeing that G’d’s superior wisdom decrees if man is to undergo afflictions of one sort or another, it behooves man to accept such afflictions willingly. He is not to look for “natural” ways to escape such predicaments. If he does so, this demonstrates that his faith in G’d is not absolute but that part of his being is still convinced that he can escape what is decreed for him. It appears to me that when we keep in mind these comments of the author of חובת הלבבות, we can better appreciate why Solomon wrote in Proverbs 3,5: בטח אל ה' בכל לבך, “trust towards G’d with all your heart,” instead of writing בטח בה' בכל לבך, “trust in G’d with all your heart.” He wanted to alert us that a person who truly puts his faith in G’d is someone whose thoughts are oriented only towards G’d. Another example of such a construction is found in Psalms 25,15 עיני תמיד אל ה', “my eyes are ever toward G’d.” We have already mentioned that Elijah was a prime example of someone who did not try and survive by looking for logical means to do so, but that he took refuge in a place where there was no possible chance to find food and that he relied on G’d to provide it for him in His own way. This is the highest level of trust in G’d.

Rabbeinu Bahya, Bereshit 41:1:10-11

והנה עומד על היאור, “and here he was standing above the river Nile.” The expression נהר and יאור may be used interchangeably as they mean the same thing. We find this confirmed by Onkelos who translates the word נהרא. The common denominator between both words is אורה, “light.” We find that even the word גשמים “rains” is referred to in terms of אור, “light,” as for instance in Job 36,32 על כפים כסה אור, “Lightning fills His hands,” and Job 37,11 יפיץ ענן אורו, “He also loads the clouds with moisture.” The reason for this interchangeability is the fact that the rivers are composed of rain water and rain water in turn is due to the influence of the luminaries. It is perfectly in order to call the effect by a name similar to its cause just as children are named after the fathers, their causes. The river in question was called נילוס, Nile, as it rose and provided irrigation for the land which is not being irrigated by rains as Egypt does not enjoy rainfall on a regular basis. What is the reason Pharaoh is described as dreaming that he was standing על היאור, “above the river,” whereas the Torah could have been expected to describe him as standing “on the banks of the river,” as indeed the cows themselves are described as standing on the banks of the river in verse three? In fact, when Pharaoh repeats his dream to Joseph in verse sixteen, he describes himself as standing on the banks of the river not above it. We may deduce from the objective report of the dream in the Torah, that the Torah wanted to portray to us the haughty character of Pharaoh who viewed himself as master of the river, as “standing above it.” When relating his dream to Joseph, he was discreet enough not to make his arrogance so obvious. This is why he changed both this and some other detail of what he had actually dreamt and what he claimed to have dreamt. The Torah was at pains to inform us that the claim that Pharaoh considered the Nile in terms of לי יאורי ואני עשיתיני, “the river Nile is mine and I have made it,” (Ezekiel 29,3) was not a figment of the prophet’s imagination but was reflected even in the dream of a benevolent Pharaoh such as the one with whom we are confronted here. Thus Pharaoh’s confusion at the premonition that the dream portended some disaster may have also been the reason why he soft-pedalled the matter of his standing above the river in his dream.

Rabbeinu Bahya, Bereshit 41:1:5

By asking the Chief of the butlers to intercede on his behalf, righteous Joseph demonstrated that he had not attained the level of trust in G’d which an Elijah demonstrated in his life. As a result Joseph was punished by having to stay in jail two years longer than had been decreed originally.

Rabbeinu Bahya, Bereshit 41:1:6-7

ויהי מקץ שנתים ימים פרעה חולם והנה עומד על היאור, “It was at the end of two years and Pharaoh was dreaming that he was standing above the river (Nile).” The words שנתים ימים mean two years (not two days). These years were counted from the time Joseph interpreted the dreams of Pharaoh’s two courtiers who were imprisoned with him. On this occasion Pharaoh had a dream. Our sages said that Joseph’s stay in jail had been extended as we mentioned in our commentary on 39,5. This was due to the two words והזכרתני והוצאתני which Joseph permitted himself to say to the Chief of the butlers. We pointed out that these words did not mean that he did not trust in G’d but that he wanted to exploit his relationship to the Chief of the butlers to make him the instrument of G’d for his freedom. Seeing that the Torah speaks of שנתים, “two years,” what was the need to add the words ימים, “days?” When the Torah wanted to tell us that there had been two years of famine it wrote כי זה שנתים הרעב, “for these last two years which have been famine,” (Genesis 45,6), it did not bother to add the words ימים. The point the Torah wanted us to know here by adding the word ימים is that it was precisely two years to the day after Joseph had interpreted the dreams in jail that Pharaoh dreamt his dream of the cows and the ears of corn. According to a Midrashic approach in Tanchuma Miketz 1 the wording of the Torah here may teach us the following: The words מקץ שנתים ימים are a reminder of Job 28,3: “He sets bounds for darkness, to every limit man probes, to rocks in deepest darkness.” Everything G’d decrees is finite, has a limit. Even the rains emerge after a time-frame has been assigned for them. G’d determines the time frame and the quantity for rain on earth at the beginning of the year. If the Jewish people keep G’d’s laws these rains descend to make the plantings of the Jewish farmer grow by descending upon these fields and orchards in the appropriate quantities at the appropriate time of year. If the Jewish people fail to observe G’d’s commandments, He does not withhold such rains; rather such rains will descend in areas and at times when they do not fulfill the purpose of making the Jewish farmer bring in a good harvest. This is what was implied in the verse in Job 28,3 which we have quoted., i.e. that G’d had set a time limit to the “darkness” the Jewish people experienced when enslaved in Egypt. This is why the Torah in Exodus 12,41 spoke of a קץ, “an end” when it reported ויהי מקץ שלשים שנה וארבע מאות שנה, ויהי בעצם היום הזה יצאו כל צבאות ה' מארץ מצרים, “it was at the end of 430 years, on exactly that day that all the hosts of G’d departed from Egypt.” Just as the day of the departure of the Jewish people had been predetermined by G’d, so Joseph’s release from prison had been predetermined by G’d.

Rabbeinu Bahya, Bereshit 41:1:8-9

The Torah writes ופרעה חולם, “and Pharaoh was dreaming,” instead of writing ופרעה מלך מצרים חולם, “and Pharaoh the King of Egypt was dreaming.” This was an allusion to the future, i.e. that the King of Egypt would be brought down by water, that his fate would be linked to the river Nile. This river was to be the beginning of the ultimate demise of the Egyptian Empire as the foremost Empire of its period at the time of the Exodus of the Israelites. This is the reason why throughout this Parshah Pharaoh is never accorded his title as “the King of Egypt.” The failure of the Torah to mention the name “Pharaoh King of Egypt,” is a compliment to Joseph. The only time Pharaoh’s title is mentioned is when Joseph is described as standing in front of this ruler in 41,26 as in that verse mention of Pharaoh’s title further enhances the phenomenal rise to power by Joseph. It underscores that Joseph’s extraordinary attributes were responsible for Pharaoh retaining his position of power. Had it not been for Joseph and the part he played in strengthening the political power of Pharaoh during the years of famine, his decline would have set in much sooner. The entire land of Egypt, nay even the whole earth, would have been a loser had it not been for the advice proffered by Joseph how to cope with the impending seven years of drought. You should appreciate that dreams are caused by one or several of three factors. 1) because of the food a person consumed prior to going to sleep. 2) because of certain thoughts which he entertained before dropping off to sleep. 3) in order to reinforce and provide encouragement to a person’s emotional balance. The food a person consumed produces a sense of haughtiness and results in some kind of vapour rising to a person’s brain. Dreams which are engendered through this phenomenon are to be totally disregarded; they do not contain any message to the person who dreams them. When a dream is the continuation, albeit in his subconscious, of thoughts he had entertained on an ongoing basis prior to dropping off to sleep, such dreams are the type which were dreamt by Nebuchadnezzar as mentioned by Daniel 2,29 when he said to the King that his thoughts came to him while he was contemplating the future. Seeing he had done so, G’d used this as the appropriate time to reveal some of the future to the King in his dream. Finally, the third cause of a dream, the cause we have termed חזוק הנפש. This is the kind of dream to which it always pays to pay attention as it is a reflection of the dreamer’s personality. Dreams which are the result of a person’s imagination draw images for him during his sleep of matters which had already been the subject of his thinking and planning during his waking hours, matters which had already coalesced in his planning and thinking. During sleep, when a person’s emotions are not interfering with his thought-processes, the factors which prompted him to pursue a certain course of action while he was fully awake are reinforced and engraved in his imagination. Such dreams are not the result of wishful thinking, but are in the nature of a minor prophetic vision. This is what the sages had in mind when they said (Berachot 57) that a dream is 1/60th prophecy. These kinds of prophecies are granted to young children and feeble minded persons (Baba Batra 12) precisely because their minds have not yet been filled with all kinds of images during their waking hours which would have left an impression on their minds even while they were asleep and as a result of which it would be impossible to tell whether such dreams are inspirational or a continuation of what they thought while awake. Dreams of such a nature are granted both to the righteous and to the wicked; they are not due to the dreamer having been immersed in thoughts of such a nature previously; they are not self-induced. G’d wanted to let Pharaoh have such a dream in order to frustrate his advisers and professional dream-interpreters in order to elevate Joseph to the position of viceroy of Egypt, i.e. King, except in name.

Radak on Genesis 41:1:1

ויהי מקץ שנתים ימים, at the end of two years after the release of the cup bearer Pharaoh had given this banquet, following which he had the dream narrated here.

Radak on Genesis 41:1:2

ופרעה חלם. He was dreaming that he was standing by the river. The word על as meaning “besides, close to,” occurs for instance, also in Numbers 2,20 ועלי מטה מנשה, “and beside him (the army of the tribe Ephrayim) camped the army of the tribe Menashe.” The meaning certainly could not be that Menashe was “above, over,” the tribe of Ephrayim, a more common meaning for the word על. G’d directs all these various apparently unrelated little incidents in mysterious ways in order to promote the realisation of His overall plan in historical developments, both of His people, and of mankind generally. Pharaoh’s dream was inspired by G’d in order that the prophecy to Avraham that before his descendants would take possession of the land of the Canaanites which He had promised them could come true. He had spoken of a period of 400 years parts of which would be harsh treatment of Avraham’s descendants as slaves. In order for this to come about, Avraham’s descendants had to be in Egypt. In order for them to go there voluntarily G’d had to orchestrate the famine. In order for Egypt not to perish during the famine Joseph had to interpret Pharaoh’s dream correctly and make the Egyptians indebted to himself and his family, thus reducing the number of years the Jews would do slave labour there. David details these steps of G’d’s השגחה in Psalms 105. When we look at Pharaoh’s dream with hindsight, we cannot fail to wonder why this dream was so difficult to interpret, and why the collective wisdom of all of Pharaoh’s wise men failed them. The answer is that G’d withheld their normal sagacity in order to bring Joseph into the picture. This concept of G’d interfering sometimes with the thought processes of human beings [not with their will which is inviolate they having been created in the image of G’d, i.e. with free will. Ed.] is described by the prophet Isaiah with the words משיב חכמים אחור ודעתם יסכל, “He turns sages back and makes nonsense of their knowledge.” (Isaiah 44,25)

Ramban on Genesis 41:1:1

BY THE ‘YE’OR’ (RIVER). With the exception of the Nile, none of the other rivers is called ye’or, a word signifying “canal,” because the entire country consists of artificially constructed canals, and the waters of the Nile (“Rain does not fall in Egypt, but the Nile rises and irrigates the land.” (Rashi, Exodus 7:17).) flow into them. This is the language of Rashi. Onkelos however did translate the word ye’or here as “river,” but in the book of Exodus he translated al ye’oreihem (Exodus 7:19.) as “on their canals,” as he had to distinguish between nahar and ye’or since they are both mentioned in the same verse: ‘al naharotham ve’al ye’oreihem’ (on their rivers and on their canals). Thus, according to Onkelos, all rivers are called ye’orim, with the large ones being called both n’haroth and ye’orim while those canals constructed by man are also called ye’orim. (Thus the word nahar applies only to a natural river, while the word ye’or applies to both a natural river and a man-made canal.) Thus we find that the Tigris, besides being called nahar, is also called ye’or, as it is written, I was by the side of the great ‘nahar’ (river), which is Tigris… and behold a man clothed in linen, (Daniel 10:4-5.) and it is further written there: And, behold, there stood other two, the one on the bank of the ‘ye’or’ (river) on this side, and the other on the bank of the ‘ye’or’ on that side. And one said to the man clothed in linen, who was above the waters of the ‘ye’or’ (river). (Ibid., 12:5-6.) In my opinion the fact is as Onkelos said, (When he said that ye’or and nahar are both terms for rivers.) as both ye’or and nahar convey the same concept, both being an expression for orah (light). The rain, likewise, is called or (light), as it is said: He spreadeth ‘oro’ (His light) upon it; (Job 36:30.) He spreadeth abroad the cloud of ‘oro’ (His lighting); (Ibid., 37:11.) and as Rabbi Yochanan said, (Bereshith Rabbah 26:18.) “All verses in Elihu’s speech in the book of Job containing the word orah refer to the coming down of rain.” Perhaps this is because the rains are influenced by the luminaries, (“Luminaries.” In his commentary to Job 36:30, Ibn Ezra writes: “For the rain is called or (light) on account of the small luminary (the moon), since its movements, by command of the Creator, cause the rain.” An identical explanation is also found in R’dak’s Sefer Hashorashim, under the root or.) and the rivers which are formed by the rains are thus related to their first cause, (This explains why rain is referred to in Elihu’s speech as or (light), since the rain is caused by the movement of the luminaries, as explained above.) the luminaries.

Rashbam on Genesis 41:1:1

ויהי מקץ שנתים ימים, two whole years according to Leviticus 25,29-30 ימים תהיה גאולתו, “it may be redeemed until the end of one year.” Here the Torah speaks of שנתים, i.e. twice a year. The word ימים as meaning a year has already occurred in Genesis 24,54 ימים או עשור, “a year or at least 10 months.” Also in Exodus 13,10 we find the expressionמימים ימימה, which means: “from year to year, annually.” When the words מקץ שנתים occur without the addition of the word ימים, they mean “one year.” When an animal did not yet reach the first anniversary of its birth it is called as being בן שנתו, “an up to one year old.” (compare Leviticus 12,6)

Rashi on Genesis 41:1:1

ויהי מקץ AND IT CAME TO PASS AT THE END — As the Targum renders it by מסוף “at the end” All forms of the noun קץ signify one end or the other.

Rashi on Genesis 41:1:2

על היאר BY THE RIVER — No other river is called יאר) except the Nile, because the whole country (Egypt) is full of artificially constructed canals (יאורים) and the Nile flows into them and fills them with water, since rain does not fall in Egypt as regularly as in other lands.

Rav Hirsch on Torah, Genesis 41:1:1

קץ ,מקץ von קצץ verwandt mit גזז abschneiden, trennen, auch mit כסם Zahl und Maß bestimmen, wovon כס ein Gefäß von bestimmtem Maß. Vergl. גזר ,כרת: trennen und bestimmen. So auch קצץ beides. ויהי מקץ: es war eben, als man von Beendigung zweier voller Jahre kam. — פרעה: kein Nomen proprium, sondern Bezeichnung der königlichen Würde in Ägypten, wie alle Könige in Philistea Abimelech heißen. Demgemäß ist das Wort allerdings ägyptischen Ursprungs. Würde es hebräisch oder die Bedeutung in beiden Sprachen dieselbe sein, so käme es von פרע, ungebunden sein, und wäre eine sehr charakteristische Bezeichnung der Majestät in Ägypten. Es gab keinen Staat, wo alles so gebunden, so fest geregelt war, wo sich das ganze Staatsleben in so festen Klammern bewegte, wie Ägypten. Einen gab es da, der frei war, es war die Spitze, der König, er hatte das alle fesselnde Band der Staatsgewalt zu halten, er war somit frei, jedoch auch nur in seiner Art; denn in Wirklichkeit war es war ein Königstraum. — עמד על, wo es nicht konkret auf etwas stehen bedeutet, heißt es in der Regel nicht nur räumlich neben etwas stehen, sondern zugleich Geist und Gedanken darauf gerichtet haben. העומד על (Schmot 18, 13). ויעמד העם על משה בני עמך (Daniel 12, 1 [siehe Bereschit 28, 13]). Also: er stand sinnend an dem Flusse. Der Fluss war Gegenstand seiner Betrachtung, der Fluss, der durch seine Überschwemmung die ganze Fruchtbarkeit des Landes bedingt. — יאר vielleicht verwandt mit קער ,יער, vielleicht auch קערה .יהר: Schüssel, also: Behältnis zur Aufnahme von Flüssigkeiten. יערת רבש, also ebenfalls eine Ansammlung von Flüssigkeiten. Möglich auch, daß auch יער darum Wald bedeutet, da Waldung für die Gegend ebenfalls eine Vermittlung der Ansammlung von Feuchtigkeiten ist. Somit יאר eine Wassersammlung, speziell der Nil, in welchem sich die von den Gebirgen herabströmenden Wassermengen ansammeln und überfließen. Vielleicht so auch גבר יָהִיר übersprudelnder Mutwillen, ולא ינוה, der daher keine bleibende ruhige Stätte gewinnt (Habakuk 2, 5).

Sforno on Genesis 41:1:1

ויהי מקץ..ופרעה חולם, while he was dreaming about all kinds of matters of no relevance, matters reflecting what he had experienced during the course of the previous day, he also dreamt something totally unrelated to matters he could relate to, i.e. he saw himself standing on the banks of the river. The word חולם in the present tense, as opposed to חלם in the past, recalls Daniel’s statement as well as the Talmud’s statement in Berachot 55 that generally the subjects one dreams about are unfinished business of what one had been thinking of in the course of the previous day.

Siftei Chakhamim, Genesis 41:1:1

Every form of the word קץ means “the end.” It is obvious that קץ means “end,” as Onkelos translates it. However, [Rashi is answering the] question: Why does Scripture write the word ימים? It would be understandable if קץ did not [always] mean “end,” but [also can mean] “some of,” as in מקצה אחיו, “From some of his brothers” (47:2). Accordingly, here it mentions ימים to indicate that it was two full years, not part of two years. But if מקץ always means “end,” why does Scripture write ימים? Rashi answers: We might think מקץ means “some of,” and it always means this, unless it is evident otherwise from the verse. That is why it is written here ימים — to show that it means “end,” and not “some of.” Consequently, קץ always means “end.” For it is evident here that קץ means “end,” and we make a gezeirah shavah between קץ [written here, and any other instance of] קץ. Thus Rashi says, “And [henceforth,] every form of the word קץ means ‘the end’.” So it seems to me, as opposed to Re’m’s explanation, that Rashi says every form of the word קץ means “the end” because Rashi wishes to distinguish קץ from קצה. This is because קצה sometimes means “end,” as in: “At the end (מקצה) of three years” (Devarim 14:28). And it sometimes means “side,” as in: “One cherub on this side (מקצה)” (Shemos 25:19). And it sometimes means “some of,” as in: “From some of (מקצה) his brothers” (47:2). Although [the word קץ] appeared several times previously in Scripture, [and Rashi did not comment there,] this is not problematic, as many similar cases exist [where Rashi does not explain a word the first time it appears]. Re’m writes: We need not object that it says, “At the קץ of seven years, you are to make shemitah” (Devarim 15:1), which apparently means at the beginning of shemitah, as it is written, “But in the seventh year you must let it rest” (Shemos 23:11). For [the answer is:] The verse in Devarim is speaking of releasing debts (השמטת כספים), and this is at the end of shemitah.

Siftei Chakhamim, Genesis 41:1:2

All other rivers are not referred to as יאורים except for the Nile... Rashi is answering the question: Why is it written היאור, with a definite article? [The answer is:] Perforce it refers to the known יאור, mentioned earlier — the four נהרות written in Bereishis (2:11). Accordingly, why is it not written נהר here, like it does there? Surely [the answer is:] If it was written נהר here, we would not know which נהר, as four נהרות were mentioned earlier. Thus it says יאור, meaning the נהר that has יאורים. And all other נהרות are not called יאורים, only the Nile, as Rashi goes on to explain. The Nile is the Pishon River mentioned in Bereishis, as Rashi explains there. When Rashi says, “All other rivers,” he is referring to the other three נהרות written in Bereishis.

Siftei Chakhamim, Genesis 41:1:3

The entire country is made up of man-made canals, and the Nile overflows... Rashi is answering the question: Since this verse is referring to one of the rivers mentioned in Bereishis, why is it not mentioned by its name? [The answer is:] Since Egypt is made up of man-made יאורים, its river [came to be] called יאור. But all other rivers [of other countries] are not made up in this manner.

Steinsaltz on Genesis 41:1

It was at the conclusion of two years since the chief butler had been restored to his post; Pharaoh was dreaming: Behold, in his dream he stood at the Nile River, upon which all life in Egypt depended.

Tur HaArokh, Genesis 41:1:1

ויהי מקץ שנתים ימים, “it was at the end of two years.” Pharaoh’s dream occurred two years after the reinstatement of the chief of the cupbearers. Although the Torah did not specify when the two years which it describes as having ended commenced, it is reasonable to assume that they commenced at the time the cupbearer had been released. The Torah implies that although the time had come then for Joseph to be released also, the fact that he pinned his hopes on the goodwill of the cupbearer whose good fortune he had foretold caused G’d to keep him in jail for another two years. As a result, he spent a total of 12 years in jail. He had served in the house of Potiphar for only one year. We arrive at this conclusion by the verse which says “the blessing of G’d was on the house of the Egyptian both in the field and in the house, the field being a reference to the summer, and “the house” being a reference to winter, the season when most people in temperate climates spend most of their time indoors. He had already been in jail for 9 years before the king’s prisoners joined him there. This is clear from the verse (Genesis 40,4) “they had been in jail for one year.” (a reference to the two ministers.) These ten years were followed by another two years that ended at the beginning of our portion. This account is difficult to reconcile with a statement in the Midrash Hagadol on Genesis 40,1 that the cupbearer and the chief baker sinned [in the sense that the Satan encouraged them to sin, Ed.] in order that they should have reason to bemoan their own fates instead of slandering Joseph, etc.” If the Midrash is correct, it is strange that they were not jailed many years previously. Perhaps one could say that though both the cupbearer and the chief baker committed a variety of sins against their king much earlier, the identity of these sinners had not been discovered until much later so that they were not jailed until Joseph had already been in jail for nine years.

Tur HaArokh, Genesis 41:1:2

מקץ, Rashi, following Onkelos, translates this as “at the end.” The reason he interprets the word as meaning “at the end,” is so we should not misunderstand its meaning to be “at the beginning,” as in Deut. 14,28 מקצה שלש שנים, where it means “the beginning of the third year.”

Tur HaArokh, Genesis 41:1:3

שנתים ימים, “two years;” seeing that the word שנתים means “two years,” why did the Torah add the superfluous ימים “years?” Some commentators explain this as meaning that here the Torah speaks of solar years instead of lunar years, as in ימים תהיה גאולתו, “it is to be redeemed within a year.” (lunar year of 12 months.) (Leviticus 25,29). This is supported by the words עד מלאת לו שנה תמימה, “until he has completed a full year” (Leviticus 25,30) Other commentators understand the phrase as referring to two of three ימים that Joseph spoke of in interpreting the dreams of the cupbearer and chief baker.

Tur HaArokh, Genesis 41:1:4

ופרעה חלם, “and Pharaoh had a dream.” The prefix letter ו at the beginning of the word ופרעה, is an oblique confirmation of the statement by our sages that G’d does not set in motion an important sequence of events without first consulting with the Heavenly Tribunal and revealing it to His prophets. Joseph, supposedly, also dreamt Pharaoh’s dream. We are therefore encouraged to treat this paragraph as a continuation of the preceding one by means of this letter ו, although on the face of it, it would appear to introduce something not connected to what immediately preceded it. [the Talmud does not include Joseph in its list of 48 prophets and 7 prophetesses. Ed.]

Tur HaArokh, Genesis 41:1:5

והנה עומד על היאור, “and here he was standing over the river (Nile)” According to Rashi no other river has ever been referred to as יאור. Nachmanides disagrees, saying that the river Tigris has also been described as יאור as we know from Daniel 12,6 where the word יאור cannot refer to the Nile but must refer to the Tigris. We also find that Onkelos translates the word יאור simply as נהרא, “river.” If it were a designation that applies exclusively to the river Nile, Onkelos could not have chosen the word נהרא to describe it. The word יאור is a derivative of the word אור, light, and we also find the word אור describing גשם, rain. (Job, 37,11 יפיץ ענן אורו, “the cloud spreads its rain). Bereshit Rabbah, 26,7 (quoting Rabbi Yochanan) states that wherever in the Book of Job, Elihu speaks of אור, he refers to rainfall. Perhaps this is all connected to the vapours rising from the streams and rivers, eventually producing rain. [the author must consider the “atmosphere” as another term describing light in the sense of daylight (seeing that we have daylight even when the sun does not shine, and as proof he considers the rainbow as part of this “atmosphere.” [Seeing that the author engages in speculation, I have added my own so as to make his speculation more plausible sounding, even if not scientifically correct. Ed.]

Tze'enah Ure'enah, Miketz 1-2

“After two years time” [41:1]. At the end of two years, Pharaoh had a dream. Hizkuni writes. The Talmud writes in [tractate] Sotah. (B. Sotah, 36b.) Joseph wanted to sleep with his master’s wife, but the image of Jacob appeared and overcame his inclination. He stuck the nails of his ten fingers in the earth and allowed the semen to go out. The king found a nail in it and he was angry. He was supposed to have twelve tribes like his father. Nonetheless, he only had two children, because he had lost the children when he released semen from his ten fingers. Also as a result, Joseph was commanded to be in prison for ten years and a further two years because he had relied on the chief cupbearer. (Hizkuni, Genesis, 41:1.) After twelve years Pharaoh had a dream where he was standing by the water, and after two years Pharaoh had a dream. Bahya and Toldot Yizhak ask, why did the verse not say, and Pharaoh, king of Egypt? The explanation is because his downfall first came with the ten plagues, through the hand of Moses, who punished the river that it became all blood. Here, the dream was by the water, and that is why the verse does not want to call him king. That is to say, his kingship had become ordinary near the water. Therefore in the whole portion it is just written Pharaoh and not king. As soon as he starts to think that Joseph should become a king, He remembered Pharaoh, “when he stood before Pharaoh, king of Egypt” [41:46]. That is to say, for the sake of Joseph’s honor it says that Pharaoh was a king, and he made Joseph a king. The verse shows us that the kingdom of Pharaoh remained standing because Joseph had given him the advice that he should gather grain for the famine. Therefore, it also says, “by the river” [41:1]. This means, he dreamed that he was standing over the water. It should have correctly said, by the bank of the river. This would have meant, by the shore of the water. This shows us that Pharaoh made himself to be a false god. He was a lord and said that he created the water, and what the evildoer intended came to him in a dream. The Holy One wanted to drown Pharaoh with dreams and to make his wise men fools, that they should not know what the dream meant, in the expectation that Joseph would come and explain the dream and would become a king. (Bahya, Genesis, 41:1; Toldot Yizhak, Genesis, 41:1.)

Kabbalah

Rabbi Chiya discusses the end of darkness and the search for perfection, connecting it to the actions of the accuser who seeks to bring extinction to the world.

Zohar, Miketz 1:1

"And it came to pass at the end of two years" (Beresheet 41:1). Rabbi Chiya opened the discussion with the verse, "He puts an end to darkness, and searches out all perfection, the stone of darkness and the shadow of death" (Iyov 28:3). "He puts an end to darkness" is the end of the left. He hovers about the world; he hovers above and stands before the Holy One, blessed be He, and blames and accuses the world. As it is written, he "searches out all perfection (Heb. תַּכְלִית)," for his deeds are not intended to achieve good, but rather to exterminate (Heb. lechalot) and bring extinction to the world.

Midrash

The text discusses how Joseph and Zion experienced similar trials and redemption. Joseph was sold by his brothers, thrown into a pit, and later redeemed after interpreting dreams. Similarly, Zion faced trials and was redeemed after two years. The text highlights the parallels between Joseph and Zion, emphasizing their shared experiences of suffering and eventual redemption.

Aggadat Bereshit 67:1

Chapter (66) 67: Torah [1] After two years’ time, (Genesis 41:1). Like Scriptures say: "As an endless dream [(with no awakening, so was their end [viz. Isaiah 37:36])]. The Lord (אֲ֝דֹנָ֗י), in the city [that they violated (Jerusalem)], despised their form [(burning them all)]." (Psalm 73:20). The Holy One, blessed be He, God does not reveal himself to the wicked during the day, and why is that? To shame them, like a dream in the summer, and why at night? Because their deeds are darkness and obscurity, as it is written, "And it shall be in the darkness of their deeds" (Isaiah 29:15). Therefore, He reveals Himself to them in darkness, like a dream in the summer. And even at night, the wicked are not worthy of having God revealed to them. However, He makes Himself a messenger to the wicked in order to fulfill the wishes of the righteous. This is also evident in the case of Pharaoh. When he took Sarah, God did not send an angel or a fiery seraph, but rather He Himself, as it were, went and struck Pharaoh and finished with him, as it is written, "And the Lord afflicted Pharaoh and his household with great plagues" (Genesis 12:17). This was in the merit of Sarah, as it is written, "On account of the matter of Sarah, the wife of Abraham" (ibid. 18). Two are better than one. And similarly, when Abimelech took Sarah, God appeared to him in a dream at night, as it is written, "Then God came to Abimelech in a dream at night" (Genesis 20:3). And so it was with Laban, as it is written, "Then God came to Laban the Aramean in a dream at night" (Genesis 31:24). Similarly, Pharaoh showed him in a dream what he was going to do, and it came to pass at the end of two full years that Pharaoh dreamed. And so it was with Nebuchadnezzar, who dreamed dreams. Why did God reveal Himself to them in dreams? To shame them, "Like a dream of summer, O Lord, may their city be put to shame." [Psalm 73:20]

Aggadat Bereshit 67:3

[3] Another interpretation: "And there will be an end..." Like Scriptures say: "For I will restore health to you, and I will heal you of your wounds" (Jeremiah 30:17). The measures of God are not like the measures of flesh and blood, for He can strike with a sword and heal with a sword. He is able to heal Israel in the very thing in which they sinned. For example, when they sinned with a cloud, it is written, "He has covered Himself with a cloud" (Lamentations 3:44), and they were struck with a cloud, as it is written, "Behold, he shall come up like clouds" (Jeremiah 4:13), and they were healed with a cloud, as it is written, "Who are these that fly as a cloud?" (Isaiah 60:8). Similarly, it is written, "And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day" (Isaiah 4:5). When they sinned with a thick darkness, it is written, "And darkness shall cover the earth" (Isaiah 60:2), and they were struck with darkness, as it is written, "He has made my skin black and my bones to shake" (Lamentations 3:4), and they were healed with darkness, as it is written, "Who are these that fly as a cloud?" (Isaiah 60:8). When they sinned with justice, it is written, "They judge not the cause, the cause of the fatherless" (Jeremiah 5:28), and they were struck with justice, as it is written, "He will speak judgment to the Gentiles" (Isaiah 42:1), and they were healed with justice, as it is written, "Zion shall be redeemed with judgment" (Isaiah 1:27). They were struck in dreams, "as a dream when one awakens" (Psalms 73:20), and they were healed in dreams, "Your old men shall dream dreams" (Joel 3:1). Similarly, Joseph was not sold except for the sake of dreams, as it is written, "Behold, this dreamer comes" (Genesis 37:19), and he was healed in a dream, as it is written, "And it came to pass at the end of two full years, that Pharaoh dreamed" (Genesis 41:1), "For I will restore health to you, and I will heal you of your wounds" (Jeremiah 30:17).

Aggadat Bereshit 68:2

[2] additional interpretation: In the second year of Darius, why did The Holy One, blessed be He, choose to mention Zion? It is because everything that happened to Joseph also happened to Zion, [and why mention] Joseph? "And Israel loved Joseph" (Genesis 37:3), and [Order of lines inverted for clarity.] "The LORD loves the gates of Zion" (Psalms 87:2). "Joseph's brothers hated him" (Genesis 37:5), and "Zion was hated for the voice of her groaning" (Jeremiah 12:8). Joseph, "Behold, we are binding sheaves" (Genesis 37:7), and Zion, "Let Zion come, let her rejoice in her king" (Isaiah 62:1). Joseph's brothers said to him, "Do you indeed reign over us?" (Genesis 37:8), and Zion says, "Your God reigns over you" (Isaiah 52:7). Joseph dreamed a dream (Genesis 37:5), and Zion says, "When the Lord restored the fortunes of Zion, we were like those who dream" (Psalm 126:1). Joseph said, "Here comes that dreamer" (Genesis 37:19), and Zion says, "For Zion's sake I will not keep silent, and for Jerusalem's sake I will not be quiet" (Isaiah 62:1). Joseph said, "Come now, let me show you the kindness of my brothers" (Genesis 37:14), and Zion says, "Seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf" (Jeremiah 29:7). Joseph's brothers saw him from afar (Genesis 37:18), and Zion says, "The Lord appeared to me from far away" (Jeremiah 31:3). Joseph and before they approached him to kill him (Genesis 37:18). "They conspire against your people; they plot against those you cherish." (Psalm 83:3). "And they stripped Joseph of his coat" (Genesis 37:23), "And they will strip off your clothes and take your fine jewelry" (Ezekiel 23:26). "And they threw him into the pit" (Genesis 37:24), "He has walled me in so I cannot escape; he has weighed me down with chains" (Lamentations 3:7). "The pit where there is no water" (Genesis 37:24), "They threw Jeremiah into a cistern, where he sank into the mud" (Jeremiah 38:6). "They sat down to eat bread" (Genesis 37:25), "Those who once ate delicacies are destitute in the streets" (Lamentations 4:5). "And they drew Joseph up and lifted him out of the pit" (Genesis 37:28), "And they pulled Jeremiah up with ropes and lifted him out of the cistern" (Jeremiah 38:13). "And Jacob tore his clothes" (Genesis 37:34), "The Lord did what he had planned; he carried out his word" (Lamentations 2:17). Joseph put a sackcloth on his waist (Genesis 37:34), and Zion put on sackcloth, lamented, and girded herself with mourning (Isaiah 22:12). Joseph refused to be comforted (Genesis 37:35), and Zion said, "Do not comfort me" (Isaiah 22:4). Joseph was sold by his brothers to the Ishmaelites (Genesis 37:28), and Zion and the sons of Judah and the sons of Jerusalem were sold to the Greeks (Joel 4:6). Behold, what happened to Joseph happened to Zion. The good things are also mentioned; "Now Joseph was handsome in form and appearance" (Genesis 39:6), and Zion, "This beautiful city, admired by all" (Lamentations 2:15). "Joseph is not greater in this house than I" (Genesis 39:9), but "The Lord is great in Zion" (Psalm 99:2). "The Lord was with Joseph" (Genesis 39:21), and "My eyes and my heart will be there always" (1 Kings 9:3). "And Joseph found grace in his sight" (Genesis 39:21), and "Therefore, Zion, you are redeemed by mercy". Joseph was taken out of the pit, his clothes were changed (Genesis 41:14), and Zion, "Though your sins are like scarlet, they shall be as white as snow" (Isaiah 1:18). Joseph was clothed in fine linen* [*שש means = something "bleached white", byssus (Latin = cotton), linen, fine linen, also: alabaster, similar stone, marble. Also means number 6] (Genesis 41:42), and Zion, "Awake, awake, put on your strength, O Zion!" (Isaiah 52:1). Joseph was redeemed after two years, from the day he interpreted the dreams of the butler and the baker (Genesis 41:1), and it came to pass after two full years that Zion was redeemed in the second year of Darius (Haggai 1:1). Therefore, David said, "You have redeemed your people with your arm, the sons of Jacob and Joseph" (Psalm 77:16).

Bereshit Rabbah 69:3

Rabbi Abahu said: This is analogous to the son of kings, who would sleep in his cradle and flies would alight on him. When his nursemaid came, she bent over him and suckled him and they flew away from upon him. So, initially, “behold, the angels of God were ascending and descending on it” (Genesis 28:12). When the Holy One blessed be He revealed Himself they fled from on it. Rabbi Ḥiyya Rabba and Rabbi Yanai, one said: “On it” – on the ladder; and one said: “On it” – on Jacob. The one who said: “On it,” on the ladder, it works out well. However, according to the one who said: “On it,” regarding Jacob, does He stand over him? Rabbi Yoḥanan said: The wicked stand over their gods – “Pharaoh was dreaming, and behold, he stood over the Nile” (Genesis 41:1). (The Egyptians worshipped the Nile.) But the righteous, their God stands over them, as it is stated: “Behold, the Lord was standing over him, and said: I am the Lord, God of Abraham.”

Bereshit Rabbah 89:1

“It was at the conclusion of two years, and Pharaoh was dreaming: and, behold, he stood at the Nile” (Genesis 41:1). “It was at the conclusion of two years.” “He sets an end to darkness” (Job 28:3) – He set a time for the world, how many years it would spend in darkness. Why did He set a time for darkness? Because as long as the evil inclination is in the world, there is darkness and the shadow of death in the world, as it is written: “The stone of thick darkness and the shadow of death” (Job 28:3). If the evil inclination is removed from the world, there is no darkness and shadow of death in the world. Another matter, “He sets an end to darkness” – He set a time for Joseph, how many years he would spend in the darkness in prison. When the end came, Pharaoh dreamed a dream.

Bereshit Rabbah 89:1-2

“It was at the conclusion of two years, and Pharaoh was dreaming: and, behold, he stood at the Nile” (Genesis 41:1). “It was at the conclusion of two years.” “He sets an end to darkness” (Job 28:3) – He set a time for the world, how many years it would spend in darkness. Why did He set a time for darkness? Because as long as the evil inclination is in the world, there is darkness and the shadow of death in the world, as it is written: “The stone of thick darkness and the shadow of death” (Job 28:3). If the evil inclination is removed from the world, there is no darkness and shadow of death in the world. Another matter, “He sets an end to darkness” – He set a time for Joseph, how many years he would spend in the darkness in prison. When the end came, Pharaoh dreamed a dream. “It was at the conclusion of two years.” “In all toil there is advantage, but lips’ talk is only for detriment” (Proverbs 14:23). Rabbi Shimon bar Abba said: Like the difference between one who drinks hot water and one who drinks cold. (Even the toil of heating water brings an advantage, as hot water was considered more healthy to drink (Etz Yosef). ) “But lips’ talk is only for detriment.” (If someone just talks and does not take action, he will suffer. ) There was a certain bone gatherer in Tzippori, some say he was Rabbi Shimon bar Abba. When he would see black bones, he would say, these are drinkers of water; red, these are drinkers of wine; white, these are drinkers of hot water. Another matter, “in all toil there is advantage” – from all the suffering Joseph underwent with his master’s wife, he gained an advantage. How so? He took her daughter. (Joseph married Asenat, daughter of Potifera (Genesis 41:45), and Potifera is identified by the Sages as Potiphar (see Bereshit Rabba 86:3). ) “But lips’ talk is only for detriment” – because he said to the chief butler: “Remember me…and mention me” (Genesis 40:14), two years were added for him, (Joseph spent an additional two years in prison. ) as it is stated: “It was at the conclusion [of two years].”

Bereshit Rabbah 89:3

“Happy is the man who has made the Lord his trust” (Psalms 40:5) – this is Joseph. “And did not turn to the proud” (Psalms 40:5) – because he said to the chief butler: “Remember me…and mention me,” two years were added for him. “Happy is the man who makes the Lord his trust” – Rabbi Yudan said: Many myriads of myriads tend after falsehood, woe unto anyone who puts his trust in them. “For a dream comes with a multitude of concerns” (Ecclesiastes 5:2) – Pharaoh said: ‘Who stands over whom – I for my god, or my god over me?’ (The Nile was an Egyptian deity. Pharoah said: ‘Does it make sense that I protect my god, or that my god protects me?’ ) [Joseph] said to him: ‘You, over your god.’ That is what is written: “It was at the conclusion [of two years, and Pharaoh was dreaming: and, behold, he stood at the Nile.]” (The phrase “he stood at [al] the Nile” can alternately be translated, “he stood over the Nile,” as though Pharoah was standing guard to protect the Nile. ) “For he emerged from prison to reign” (Ecclesiastes 4:14) – this is Joseph, who emerged from Pharaoh’s prison. “Emerged…to reign” – “Pharaoh sent [and summoned Joseph, and they rushed him from the dungeon]” (Genesis 41:14). “For even in his reign, he is revealed as poor” (Ecclesiastes 4:14) – due to Joseph’s reign, the impoverishment of Potifera was revealed. (As long as Joseph was in his home, Potifar thrived. After Joseph left, his fortunes changed.) Another matter, “it was at the conclusion.” “I saw all the living, who walk under the sun” (Ecclesiastes 4:15) – this is Joseph. “With the second child” (Ecclesiastes 4:15) – these are the two years that were added for him. Why were two years added for him? So that Pharaoh would dream and [Joseph] would be elevated by means of the dream, as it is stated: “It was at the conclusion of two years.”

Bereshit Rabbah 89:4

“And Pharaoh was dreaming” – do not all people dream? Astonishing! It is, rather, that a king’s dream pertains to the entire world. “And Pharaoh was dreaming.” Rabbi Yoḥanan said: The wicked stand over their gods – “and Pharaoh was dreaming: and, behold, he stood at the Nile.” (The phrase “at [al] the Nile” can also be translated “over the Nile.” ) But the righteous, their God stands over them [to protect them]: “Behold, the Lord stood over him” (Genesis 28:13). “And, behold, there were coming up from the Nile seven cows, fair of appearance and fat-fleshed, and they grazed in the pasture [baaḥu]. And, behold, seven other cows were coming up after them from the Nile, unsightly of appearance and lean of flesh, and stood alongside the other cows on the bank of the Nile” (Genesis 41:2–3). “And, behold, [there were coming up] from the Nile” – it was a hint to him, (This was a hint as to the meaning of the dream. ) as plenty comes to Egypt only by means of the Nile, and similarly, famine comes to Egypt only by means of the Nile. “And, behold, from the Nile” – when the years are good, the creatures become brethren [aḥim] with one another. “They grazed in the pasture [baaḥu]” – love [ahava] and fraternity [aḥva] come to the world. Likewise it says: “Your livestock will graze on that day on a broad plain [kar nirḥav]” (Isaiah 30:23) – a satiated [kiri] slave, a satiated [kiri] master. Likewise it says: “The mountains will bear peace [for the people]” (Psalms 72:3) – if the mountains have borne their produce, there is peace among the people. “And, behold, seven stalks, thin and blighted by the east wind, were growing after them” (Genesis 41:6). “And, behold, seven stalks, thin…” – when the years are bad, people’s bodies break out in sores. (The term employed by the verse for growing is tzomeḥot, and in rabbinic Hebrew the related term tzemaḥim is another word for sores. )

Kohelet Rabbah 5:2:1

“For the dream comes with much concern; and a fool's voice with many words” (Ecclesiastes 5:2). “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the generation of the Flood were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – due to the many words that they expressed from their mouths, and said: “What is the Almighty that we should serve Him…” (Job 21:15). Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the generation of the Dispersion were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: “And we will make a name for ourselves…” (Genesis 11:4). Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the Sodomites were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: Let the convention of passersby be forgotten from among us; (Let us not allow the welcoming of guests or the performance of kindness to passersby.) that is what is written: “And it forgets that a foot may crush it or a beast of the field trample it” (Job 39:15). Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the Egyptians were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: “Who is the Lord that I should heed His voice…” (Exodus 5:2). Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Sisera were due to the many evil concerns in which he engaged. “And a fool's voice with many words” – as it is stated: “He oppressed the children of Israel…” (Judges 4:3). Another matter: “For the dream comes with much concern,” all the pain and suffering that the Holy One blessed be He brought upon Sennacherib were due to the many evil concerns in which he engaged. “And a fool's voice with many words” – because he cursed and blasphemed, as it is stated: “Who among the gods of all these lands rescued their land [from my hand, that the Lord will rescue Jerusalem from my hand?”] (Isaiah 36:20). Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the tribes of Judah and Benjamin were due to the many evil concerns in which they engaged, as it is stated: “They denied the Lord” (Jeremiah 5:12). Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Nebuchadnezzar were due to the many evil concerns in which he engaged, as it is stated: “Who is the god who will deliver you from my hands?” (Daniel 3:15). Another matter “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Belshatzar were due to the many evil concerns in which he engaged, as it is written: “They drank wine and praised the gods of gold and silver…” (Daniel 5:4). Likewise, you find regarding Pharaoh, (You find a dream that comes with much concern.) as it is stated: “It was at the end of two full years [that Pharaoh dreamed]” (Genesis 41:1). Pharaoh said: (This is stated concerning the conclusion of the verse from Ecclesiastes, “and a fool’s voice with many words.”) Who watches over whom; is it I over my god or my god over me? Is it not I who watches over my god? That is what is written: “It was at the end of two full years [that Pharaoh dreamed, and behold, he was standing over the Nile].” (Pharaoh was standing watch over the Nile, his god.) Likewise you find regarding Aḥashverosh; Rabbi Yehuda ben Rabbi Simon said: All night, Aḥashverosh was seeing Haman standing over him, with his sword drawn in his hand, removing his royal garment from upon him and his crown from upon his head, and seeking to kill him. He would awaken and say: What is this dream? This is a vision. (This is a prophetic vision from Heaven (Etz Yosef). Alternatively, this is but a vision, an inconsequential dream (Maharzu).) Until when? Until the morning came. The king said: “Who is in the courtyard?” (Esther 6:4). They said to him: “Behold, it is Haman standing in the courtyard” (Esther 6:5). He said: ‘This is the dream’; “for the dream comes with much concern.” “Haman had come to the outer courtyard of the king’s palace, to say to the king to hang Mordekhai on the gallows that he had prepared for him” (Esther 6:4), [for himself] and for his comrades. (The verse could have sufficed with “that he had prepared.” “Him” is an allusion to Haman himself and his sons.) [Similarly] it is written: “He prepared weapons of death for himself; his arrows will act against pursuers [ledolekim]” (Psalms 7:14). (These evildoers prepared weapons, but they themselves will ultimately be killed by them.) What is ledolekim? Rabbi [Yehuda HaNasi] said: These are the wicked who cast fire [delek] upon them. Rabbi Yaakov of Kefar Ḥanan said: These are those who ignited the fire in the destruction of the Temple. The Rabbis say: These are the pursuers of Israel, as it is written: “On the mountains they pursued us” (Lamentations 4:19). “Haman said in his heart” (Esther 6:6) – the wicked are under the control of their heart, as it is stated: “Esau said in his heart” (Genesis 27:41), “Yerovam said in his heart” (I Kings 12:26). However, the righteous, their hearts are under their control, as it is written: “Hannah, she was speaking to her heart” (I Samuel 1:13), “David said to his heart” (I Samuel 27:1), “Daniel resolved in his heart” (Daniel 1:8). (Literally: Daniel placed upon his heart.) They are similar to their Creator, as it is stated: “The Lord said to His heart” (Genesis 8:21). Rabbi Levi and the Rabbis: Rabbi Levi said: They think evil in their heart, and I think good in My heart. (This is stated from the perspective of God. The wicked plan to do evil to the righteous, but I ensure that the righteous will not be harmed.) They think evil in their heart, and I judge them regarding their heart, as it is stated: “Their sword will come into their heart” (Psalms 37:15). “Haman said in his heart” (Esther 6:6) – immediately, Haman responded and said: “Let them bring a royal garment” (Esther 6:8). He said to [Aḥashverosh]: ‘You have many garments, but [have them bring] the “royal garment,” the one that you wore on the day that you were crowned.’ “And a horse upon which the king has ridden” (Esther 6:8) – he said to [Aḥashverosh]: ‘You have many horses, but [have them bring] the horse upon which you rode on the day you were crowned.’ “And on whose head the royal crown was placed” (Esther 6:8) – when [Haman] mentioned the crown to him, his face contorted. [Aḥashverosh] said: ‘His time has come.’ That is what is written: “For the dream comes with much concern; and a fool's voice with many words.”

Midrash Tanchuma Buber, Miketz 1:1

(Gen. 41:1:) NOW IT CAME TO PASS AT THE END OF TWO FULL YEARS THAT PHARAOH DREAMED. This text is related (to Job 28:3): HE PUTS AN END TO THE DARKNESS, AND HE SEARCHES OUT EVERY LIMIT. (Gen. R. 89:1; Gen. R. 97, New Version, on Gen. 49:13 (= p. 1221 in the Theodor-Albeck edition).) There is an end to everything: to the mountains, the hills, the wind, and the waters, even to empty words, even to the darkness. Where is it shown for mountains? Where it is stated (in Is. 40:12): WHO WEIGHS MOUNTAINS WITH A BALANCE AND HILLS WITH SCALES. Where is it shown for the wind? Where it is stated (in Job 28:25): TO FIX A WEIGHT FOR THE WIND. And where is it shown for the waters? (Ibid., cont.:) AND HE HAS FIXED THE WATERS BY MEASURE. Where is it shown for darkness? (Job 28:3:) HE PUTS AN END TO THE DARKNESS. Every single thing, when it comes to a person, even afflictions, has an end. Thus it is stated (ibid., cont.): AND HE SEARCHES OUT EVERY LIMIT. So the Holy One sits and searches out whether afflictions are required for < a person > or not, as stated (ibid.): AND HE SEARCHES OUT EVERY LIMIT. Resh Laqish said: Who has been the cause of this person having afflictions {and deep darkness} come upon him? [(Ibid., cont.:) A STONE OF DARKNESS AND SHADOWY DEATH.] A STONE: This is the evil drive (yetser hara) because it is comparable to the stone of which it is stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH. (Suk. 32a.) Ergo (in Job 28:3): A STONE OF DARKNESS AND SHADOWY DEATH.

Midrash Tanchuma Buber, Miketz 1:2

Another interpretation (of Job 28:3): HE PUTS AN END TO THE DARKNESS. All the afflictions which come upon humankind have an end to them, as stated (ibid., cont.): AND HE SEARCHES OUT EVERY LIMIT. < The verse > speaks about Joseph when he was bound in the prison. He had been there ten years, and he was to get out in eleven. Ergo (in Job 28:3): HE PUTS AN END TO THE DARKNESS. What is the meaning of (ibid., cont.): AND HE SEARCHES OUT EVERY LIMIT? That, when his time arrived to get out, the Holy One sat down, searched out, and saw that he was required to be in the prison two more years because he had trusted in the chief of the cupbearers in that he said to him two times (in Gen. 40:14): BUT KEEP ME IN YOUR REMEMBRANCE (rt.: ZKR) … AND MENTION (rt.: ZKR) ME UNTO PHARAOH. (Tanh., Gen. 9:9; Gen. R. 89:2; Exod. R. 7:1; M. Pss. 18:28.) The Holy One said to him: You trusted in him with two rememberings (rt.: ZKR). By your life, do two more years < in prison > . Thus it is stated (in Gen. 41:1): NOW IT CAME TO PASS AT THE END OF TWO FULL YEARS.

Midrash Tanchuma Buber, Miketz 2:1

[(Gen. 41:1:) NOW IT CAME TO PASS AT THE END OF TWO FULL YEARS.] This text is related (to Prov. 14:23): IN ALL TOIL THERE IS PROFIT. Our masters have said: Even in the case of cold water, when they make it hot, it becomes a benefit to the body. IN ALL TOIL THERE IS PROFIT. (Gen. R. 89:2.)

Midrash Tanchuma Buber, Miketz 2:3

Another interpretation (of Prov. 14:23): IN ALL TOIL THERE IS PROFIT. This was Joseph, who suffered in prison and had gain. (Gen. R. 89:2; Exod. R. 7:1.) NOW (according to Gen. 42:6) JOSEPH WAS THE GOVERNOR. (Prov. 14:23:) BUT TALK FROM THE LIPS < LEADS > ONLY TO A LOSS. Because he had spoken < merely > with his lips and said < to a cupbearer rather than to God > (in Gen. 40:14): BUT KEEP ME IN YOUR REMEMBRANCE, the Holy One said to him: By your life, inasmuch as you spoke improper words with your lips; by your life, you are doing two years more in the prison. Thus it is stated (in Genesis 41:1): NOW IT CAME TO PASS AT THE END OF TWO FULL YEARS.

Midrash Tanchuma Buber, Miketz 3:1

What is written above on the matter (in Gen. 40:23): YET THE CHIEF CUPBEARER DID NOT REMEMBER JOSEPH. R. Berekhyah the Priest said: YET < THE CHIEF CUPBEARER > DID NOT REMEMBER. He had been remembered, and he was married. (Cf. Codex Vaticanus Ebr. 34, which is probably correct in rendering the last clause as follows: AND HIS BURDEN LIFTED.) But (ibid.) HE FORGOT HIM. He had said outside: I will go and tell Pharaoh about him. Immediately: HE FORGOT HIM. Until the proper time had arrived for him to leave, the Holy One brought false charges against him in order to slander him. Thus it is stated (in Genesis 41:1): NOW IT CAME TO PASS AT THE END OF TWO FULL YEARS.

Midrash Tanchuma Buber, Miketz 3:2

[(Genesis 41:1, cont.:) THAT PHARAOH DREAMED.] R. Hiyya bar Abba said: < THAT PHARAOH > DREAMED. Does a dead dog dream? < In this case, he was granted prophetic dreams > merely a short while for the sake of the righteous one.

Midrash Tanchuma Buber, Miketz 3:3

(Genesis 41:1, cont.:) AND HERE HE WAS STANDING OVER THE NILE…. (A more idiomatic translation would be BY THE NILE, but the interpretation here requires this more literal rendering.) The wicked ones establish themselves over their gods, (Like Pharaoh, who was standing over the divine Nile.) but the righteous are secure over their Creator. (Cf. Gen. R. 89:4: “But, as for the righteous, their God establishes himself over them.”)

Midrash Tanchuma Buber, Vayetzei 6:2

Let our master instruct us further: What is the difference between the dreams of the righteous and the dreams of the wicked? The dreams of the wicked are neither in the heavens nor on the earth. Thus it is stated (in Gen. 41:1): PHARAOH DREAMED, AND THERE HE WAS STANDING ON THE NILE. So also it is written of Nebuchadnezzar (in Dan. 4:2): {IT WAS} [I SAW] A DREAM, AND IT MADE ME AFRAID, for he was neither on the earth nor in the heavens (cf. vss. 7-8). However, the dreams of the righteous are < both > in the heavens and on the earth. You therefore find that Joseph said to his brothers (in Gen. 37:7): HERE WE WERE BINDING SHEAVES: Ergo, < his dreams were > on the earth. Where is it shown that they were also in heaven? Where it is stated (in Gen. 37:9): HERE WERE THE SUN, THE MOON, AND ELEVEN STARS BOWING DOWN TO ME. So also it was in the case of our father Jacob (according to Gen. 28:12): THEN HE DREAMED THAT HERE WAS A LADDER [PLACED ON EARTH WITH ITS TOP REACHING TO THE HEAVENS. Ergo, < his dream was both > in the heavens and on the earth].

Midrash Tanchuma, Miketz 1:1

And it came to pass at the end of two full years (Gen. 41:1). May it please our master to teach us the blessing one should offer on experiencing rainfall when mankind is in dire need of water. Our masters teach us: One should say upon seeing rain, “Blessed be He who is good and does good.” Where does the rain descend from? R. Eliezer answered as follows: The entire world consumes the waters of the ocean. Whereupon R. Joshua remarked: Is not the ocean water salty? Indeed it is, he replied, but it is sweetened by the clouds in the firmament. R. Simeon the son of Lakish said: Why are the clouds called sh’hakim? Because they grind (sh’hukim) the water (into raindrops) and sweeten it before they descend. The amount of rain that will fall is predetermined, for the Holy One, blessed be He, prescribes the amount of rain that is to fall between Rosh Hashanah and the end of the year. (The amount of rainfall is determined on the last day of Sukkot. See Ginzberg, Legends of the Jews 5:283.) R. Simeon the son of Yohai said: When Israel is worthy, the rain falls upon the plants, the trees, (and) the seeds, and all mankind is blessed, but when it transgresses, the rain descends into the ocean and rivers. The predetermined amount of rainfall, however, is never reduced, because every promise spoken by the Holy One, blessed be He, is fulfilled in its entirety.

Midrash Tanchuma, Vayeshev 9:7

R. Joshua the son of Levi declared: Observe that the ways of the Holy One, blessed be He, are not like the ways of man. A man cuts himself with a knife and heals himself with plaster, but the Holy One, blessed be He, heals with the very thing with which he wounds, as is said: For I will restore health unto thee, and I will heal thee of thy wounds (Jer. 30:17). Joseph was sold because of a dream, as is said: Behold the dreamer cometh … come, let us go and sell him to the Ishmaelites (Gen. 37:27), and he governed because of a dream, as is said: And it came to pass at the end of two full years that Pharaoh dreamed (Gen. 41:1).

Midrash Tanchuma, Vayigash 4:4

What did Joseph do? First he stationed watchmen at each of the gates, as described in the portion At the end of two full years (Gen. 41:1). He then seized Simeon and bound him, for it was Simeon who had hurled him into the pit. Furthermore, he wanted to separate him from Levi, lest they conspire together to kill him. Simeon cried out to his brothers: “You permitted this to happen to your brother Joseph, and now you are permitting the same thing to happen to me.” “What can we do?” they asked, “Our people will die of hunger” (if we resist). “Do whatever you wish,” he shouted, “but I challenge anyone to imprison me.”

Midrash Tehillim 105:6

"Until the appointed time, his word had not yet come. Rabbi Chiya bar Abba and the rabbis disagreed. One said, 'Until Joseph's word comes to pass,' while the other said, 'Until the word of the Holy One, blessed be He, comes to pass, which Joseph said to the chief butler (Genesis 40:14), "But think of me when it is well with you." The Holy One, blessed be He, said to him, "You spoke truthfully; you will live another two years," as it says (Genesis 41:1), "After two years of time." Therefore, "Until the appointed time, his word had not yet come." The king sent and released him, and he was put in charge of his household. Rabbi Levi said in the name of Rabbi Yochanan ben Saul, "Joseph said to them, 'What do you think, that the Holy One, blessed be He, would not let me taste of what my grandfather Jacob blessed, saying (Genesis 27:29), "Let peoples serve you, and nations bow down to you"? Therefore, as it says (Genesis 41:40), 'And Joseph ruled over the land.' 'Put him in charge of his household, to bind his princes at his pleasure; and teach his elders wisdom' (Psalms 105:21-22)." Another explanation is that his rulership is alluded to in the verse (Genesis 41:45), "Pharaoh called Joseph's name Zaphenath-paneah and gave him to wife Asenath the daughter of Potiphera." And he ruled over his people, and the Egyptians strengthened him. Rabbi Shimon ben Lakish said, "What is this matter comparable to? It is like two officials who are in the palace, one is great and the other is also great, but one is greater than the other. It is also like two mighty warriors, one is mighty and the other is also mighty, but one is mightier than the other. Their hearts were turned against him." Rabbi Chiya said in the name of Rabbi Yochanan, and Rabbi Yudan said in the name of Rabbi Yehozadak, "Yesterday (Genesis 45:16), 'The voice was heard,' etc., and Pharaoh was pleased with him. Now their hearts were turned against him (Exodus 1:8), 'And there arose a new king over Egypt.'"

Shemot Rabbah 7:1

“The Lord spoke to Moses and to Aaron, and commanded them concerning the children of Israel and concerning Pharaoh king of Egypt, to take the children of Israel out of the land of Egypt” (Exodus 6:13). “The Lord spoke to Moses and to Aaron, and commanded them concerning the children of Israel” – that is what is written: “In all toil there is profit, but the talk of the lips brings only lack” (Proverbs 14:23). For all matters in which a person expends effort for the sake of Torah, he is rewarded. Could it be so even in matters of futility? The verse states: “But the talk of the lips brings only lack.” You find that Joseph was deserving to be placed in prison for only ten years because he slandered his ten brothers; but because he said to the butler: “If only you remember me with you…and mention me to Pharaoh” (Genesis 40:14), two additional years were added for him, as it is stated: “It was at the end of two years” (Genesis 41:1). Likewise you find in Moses’s regard; initially, he was worthy to have the divine speech commune with him by himself, but because he said: “Please…send by means of whom You will send” (Exodus 4:13), it was stated to him: “Is there not Aaron your brother the Levite?” (Exodus 4:14). Here, too, “[Moses spoke before the Lord saying:] Behold, the children of Israel did not heed me…” (Exodus 6:12); he was worthy to have all the miracles performed through him, but because of this the divine speech communed with [both] him and Aaron, as it is stated: “The Lord spoke to Moses and to Aaron.”

Quoting Commentary

Rashi explains that the word "יָמִים" in I Samuel 27:7 should be understood literally as days, not years, as David did not go to Achish until after Samuel's death and Saul's reign began. This is supported by the calculations of Eili's years judging Israel, the time the Ark was in Kiryas Ye'arim, Samuel's years, and David's reign in Chevron before bringing the Ark. This shows that Saul only reigned for four months after Samuel's death.

Rashi on I Samuel 27:7:1

Days and four months. The minimum [number] of days is two. It is impossible to explain this word, 'יָמִים' as a year (As we find יָמִים to mean ‘year’ in Bereishis 41:1.) because Dovid did not go to Achish until Shmuel had died, and Shaul only reigned after Shmuel's death (Therefore יָמִים is to be taken literally, i.e., days.) four months, as we learned in Seder Olam. Also [this can be deduced from the following:] the number of Eili's years [forty years which he judged Yisroel], (Above 4:18.) and the twenty years that the Ark was in Kiryas Ye'arim (Above 7:2.) total sixty years. Subtract from that Shmuel's fifty-two years, plus one year from his conception, with these four months, plus the seven years which Dovid reigned in Chevron (II Shmuel 2:5.) before he brought the Ark from Kiryas Ye'arim. This [calculation] discloses that Shaul reigned after Shmuel's death but four months.

Talmud

The Gemara discusses the meaning of the term "yamim" in the context of a Nazir's vow, rejecting the interpretation of two years based on a biblical verse. Instead, it derives the meaning from a different usage of the term "yamim" in Absalom's case, where years are not explicitly mentioned, and concludes that the term does not necessarily refer to years in this context.

Nazir 5a:5

The Gemara asks: But say that yamim means two years, as it is written: “And it came to pass at the end of two years of days [yamim]” (Genesis 41:1). The Gemara rejects this: We derive the meaning of the term yamim in a case where it does not have the term years mentioned with it, as in the case of Absalom, from another usage of the term yamim that does not have the term years mentioned with it, i.e., the verse about houses of walled cities. And this usage of the term yamim that does have the term years mentioned with it will not prove otherwise.

Targum

Pharaoh had a dream after two years, standing by the river, which was a sign of the remembrance of Joseph before the Word of the Lord (Onkelos Genesis 41:1, Targum Jonathan on Genesis 41:1).

Onkelos Genesis 41:1

It was at the end of two full years, that Pharaoh had a dream, and behold, he was standing on the bank of the river.

Targum Jonathan on Genesis 41:1

It was at the end of two years, that the remembrance of Joseph came before the Word of the Lord. And Pharoh dreamed, and, behold, he stood by the river,

וְהִנֵּ֣ה מִן־הַיְאֹ֗ר עֹלֹת֙ שֶׁ֣בַע פָּר֔וֹת יְפ֥וֹת מַרְאֶ֖ה וּבְרִיאֹ֣ת בָּשָׂ֑ר וַתִּרְעֶ֖ינָה בָּאָֽחוּ׃ 2 E when out of the Nile there came up seven cows, handsome and sturdy, and they grazed in the reed grass.
The seven characteristics of love, awe, beauty, victory, splendor, foundation, and majesty are represented by the seven healthy cows in Genesis 41:2, essential for connecting with God and overcoming arrogance and hatred towards others. Various interpretations of Pharaoh's dream in Genesis 41:2:1 are discussed by Ramban, Radak, Tur HaArokh, Rashbam, Ibn Ezra, Or HaChaim, Rabbeinu Bahya, Rashi, Steinsaltz, Rav Hirsch, Tze'enah Ure'enah, Da'at Zekenim, and Chizkuni. The importance of interpretation and understanding deeper meanings in Jewish thought, Kabbalistic teachings on the ten sefirot, and Midrash on the significance of dreams, brotherhood, and the Nile are highlighted. Ibn Ezra's interpretation of Genesis 1:2, Rabbeinu Bahya's emphasis on seeking wisdom, and Rashi's explanation of Hosea 13:15 in the Targum are also mentioned.

Chasidut

The seven characteristics of love, awe, beauty, victory, splendor, foundation, and majesty are represented by the seven healthy cows that came up from the Nile in Genesis 41:2. These characteristics are essential for a person to connect with God and overcome arrogance and hatred towards others, as one must consider themselves as an animal in order to love all of humanity. (Me'or Einayim, Miketz 3)

Me'or Einayim, Miketz 3

Behold, there came up out of the Nile seven cows, healthy and good (Gen. 41:2). For man and beast you save, O LORD (Psalm 36:7), “These are people who are mentally crafty but consider themselves as animals” (Hullin 5b). For a person, of his own account, has nothing; and the fact that he does have some good thing or quality comes from God, since the LORD gives wisdom; from his mouth [come knowledge and understanding] (Proverbs 2:6). Now, the seven characteristics are: (1) Love [Hesed], to love God; (2) Awe [associated with the Kabbalistic sefirah of Gevurah (Strength)], to be in awe of [God]; (3) Beauty [Tiferet], to glorify God; (4) Victory [Netzah], to triumph over the Evil Inclination – “A person should always incite his Good Inclination against his Evil Inclination” (Berakhot 5a); (5) Splendor [Hode], to praise God; (6) Foundation [Yesod], so he will be connected to all these attributes; (7) And Majesty [Malkhut], to give dominion and power to God and to declare [God] King over all the world. Therefore the characteristics are called cows, because a person must consider himself as an animal. And they fed in the reed grass (Gen. 41:2), which is translated as “in fellowship;” for to the extent that a person hates his fellow, it is on account of arrogance, and it appears to him that he deserves the honor and the greatness and envies his fellow. But one who considers himself as an animal, then he loves all the world and he bears no hatred against his fellow.

Commentary

In Genesis 41:2:1, Ramban explains that the cows and ears of corn in Pharaoh's dream symbolize plowing and harvest, with the river being the source of abundance or famine. Radak adds that the river Nile's annual rise irrigates the farmland in Egypt, while Tur HaArokh notes that the abundance was specific to Egypt, leading to the surrounding countries facing famine. Rashbam mentions that all animals grazing together is a common practice, and Ibn Ezra discusses the meaning of "achu" in the reed-grass. Or HaChaim suggests that the cows rising from the river emphasized the river's role in Egypt's prosperity, while Rabbeinu Bahya connects the dream to Egypt's dependence on the Nile. Rashbam and Rabbeinu Bahya both explain the feeding of the cows in the reed-grass, while Rashi and Steinsaltz discuss the cows being beautiful in the sight. Rav Hirsch emphasizes the significance of the river in the dream's symbolism, and Tze'enah Ure'enah interprets the dreams as symbols of satiety and hunger. Da'at Zekenim and Chizkuni also mention the importance of the river in the dream's symbolism.

Chizkuni, Genesis 41:2:1

מן היאור עולות, “rising up from the river Nile;” they had first descended to its banks to drink its waters.

Da'at Zekenim on Genesis 41:2:1

והנה מן היאור, “and lo, out of the River (Nile)” seeing that famine and satiation have their origin in water, (irrigation or lack thereof of the earth) this was the symbol shown Pharaoh in his dream. (B’reshit Rabbah 89,4)

Ibn Ezra on Genesis 41:2:1

IN THE REED-GRASS. Some say that achu (reed-grass) means a valley with plants. (Hence our phrase is to be rendered: they fed in the growth covered valley.) Others say that achu is the name of a certain type of plant and (So Vat. Ebr. 38.) the bet of ba-achu is superfluous. (If we interpret achu as valley then the bet of ba-achu serves a purpose; it stands for “in the.” Thus ba-achu means in the growth covered valley. However, if achu is the name of a plant then the bet is superfluous, for one cannot say they fed in the plant (whatever plant achu might be). According to the latter interpretation our verse is to be translated: and they fed upon achu.) It is similar to the bet of va-merorim in, He hath filled me with bitterness (va-merorim) (Lam. 3:15). (Hebrew usage requires the verse to read merorim rather than va-merorim.) According to both of these interpretations achu here and achim in For though he be fruitful among the reed-plants (achim) (Hos. 13:15) are related and come from one root. (I.E. literally reads, “It (achim in Hosea) is its brother (achiv) the son of his mother.” I.E. plays with achim (valley or plant) and ach (brother). His point is that both come from the same root, that our word is in the singular, and that in Hosea it is in the plural (Cherez).)

Or HaChaim on Genesis 41:2:1

מן היאור עולות, from the river there were rising, etc. The Torah should have written: עולות שבע פרות מן היאור, "seven cows were rising from the river." Why was the river mentioned first? Perhaps the Torah wanted us to appreciate that the existence of those cows was entirely due to the river, as if the river itself had produced them. To this end the Torah first had to mention who it was that created these cows. What the river produced became of secondary importance. Had the Torah employed the normal syntax we would have thought that the cows crossed the river and rose on the far bank but not that they were a product of the river itself. This very fact also made Pharaoh aware that it could only be a dream. In real life rivers do not produce cows. The reason he was given such a vision was to alert Joseph to the fact that two separate products emanated from the river, i.e. the years of plenty and the years of famine. The river was the key to the ability of the cows to rise or not to rise.

Rabbeinu Bahya, Bereshit 41:2:1

.והנה מן היאור עולות שבע פרות , “and here seven cows were climbing out of the river.” Egypt’s economic base was the river Nile; it provided the key to its food supply. Isaiah 19,7 already commented on this when he said: “bed-rock will be exposed by the river Nile (as a result of drought and its failure to overflow), everything sown by the Nile will wither and blow away, etc.” Isaiah continues: “the fishermen shall lament and all who cast lines shall mourn. The flax workers too shall be dismayed. Her foundation (Egypt’s) shall be crushed, etc.”

Rabbeinu Bahya, Bereshit 41:2:2

ותרעינה באחו, “they grazed on a meadow.” The letter ב in the word באחו, is a prefix and not part of the noun. It is analogous to Proverbs 9,5 לכו לחמו בלחמי ושתו ביין מסכתי, “come and eat my bread, drink the wine which I have mixed.” There too the letter ב in both the words בלחמי and ביין are prefixes, the respective nouns being לחם, יין. Here too the noun is אחו, a type of grass (rushes). The meaning of the line then is: “they (the cows) were feeding on a certain type of grass known as “אחו.” Job 8,11 speaks of ישגא אחו בלי מים, “can rushes grow without water?” It is quite plausible that rushes grow along the banks of the river Nile; we know this from Yocheved hiding Moses in such rushes.

Radak on Genesis 41:2:1

והנה מן היאור עולות שבע פרות, this was part of the interpretation, as in Egypt the river Nile rises annually above its embankment irrigating the farmland surrounding it. The cows both pull the ploughs and thresh the grain after it has been harvested. [thus far the dream reflected a well known reality in Egypt and it is difficult to see how the Egyptian wise men could have missed something so simple unless their eyes had been blinded by G’d. Ed.]

Radak on Genesis 41:2:2

ותרעינה באחו, as they found plenty of grass near at hand.

Ramban on Genesis 41:2:1

AND BEHOLD, THERE CAME UP OUT OF THE RIVER. Since the land of Egypt is irrigated by the river, and it is from the river that abundance or famine befalls them, the king saw the cows coming up out of the river. The cows symbolize plowing, and the ears of corn symbolize the harvest, just as Joseph said, in which there shall be neither plowing nor harvest. (Genesis 45:6. Thus it is obvious that Joseph understood the characters in the dreams — i.e. the cows and the ears of corn — as symbolizing plowing and harvesting.) He saw that the river rose only slightly and there would thus be no plowing, and the little which will be planted in moist places, a wind blowing from the east, a wind from the Eternal (Hosea 13:15.) would burn them, even as he saw the ears of corn parched with the east wind. (Verse 6 here.) It would appear to be implied in the verses that the abundance was only in the land of Egypt, even as it said, Seven years of great plenty throughout all the land of Egypt; (Verse 29 here.) likewise the verse, And he stored up all the food of the seven years which was in the land of Egypt. (Verse 48 here.) But the famine, on the other hand, was in all the lands. And so did Joseph interpret it when he said, And there shall arise after them seven years of famine, (Verse 30 here.) and did not mention the land of Egypt. It was for this reason that in the other countries they were unable to store up food even if they had heard about it, as they undoubtedly did, for the matter was well known throughout their lands. Perhaps this was alluded to in the dream since with respect to the fat cows, it mentions, And they fed in the reed-grass, for it was there in Egypt that they fed and stood, but the lean ones, after they consumed the fat ones, walked to and fro through the earth, (Zechariah 6:7.) and Pharaoh did not know where they had gone.

Ramban on Genesis 41:2:2

BA’ACHU. Meaning “in the marshy land,” as in the verse, Can ‘achu’ grow? (Job 8:11.) This is the language of Rashi. This is not correct, as achu is the name of the grass which grows, [and not the land upon which it grows, as Rashi explained it], just as in the verse, Can the rush shoot up without mire, can the ‘achu’ (reed-grass) grow without water? It withereth before any other herb. (Ibid., Verses 11-12.) Thus it is obvious that the word achu is not the marsh land. Perhaps Rashi’s intent is that the grass which grows in the marsh-lands is called by the name of the land upon which it grows. The correct interpretation is that achu is the generic name for all vegetation and grass which grow on the banks of the rivers and the marsh-lands. In that case, the letter beth in ba’achu would be as the beth in the verse, Come, eat ‘b’lachmi’ (of my bread), and drink of the wine which I have mingled, (Proverbs 9:5. Ramban’s intent is to say that if achu is the name of the grass, as he said in attempting to vindicate Rashi’s explanation, the verse before us should have said achu, rather than ba’achu. But if achu is a generic name, the term ba’achu is correct, and the verse would mean that they fed in the green foliage or vegetation which was upon the bank of the river.) for they were feeding on the bank of the river, just as it is said, near the cows upon the bank of the river. (Verse 3 here.) Now perhaps the word achu is a derivative of achvah (brotherhood), since many varieties of grass grow together.

Rashbam on Genesis 41:2:1

והנה מן היאור עולות, it is a common practice to water all the animals at the same time after which they all return to graze in the meadows. [as opposed to what occurred in Pharaoh’s dream. Ed.]

Rashbam on Genesis 41:2:2

באחו, a place where herbs grow as we know from Job 8,11 ישגא אחו בלי מים, “can bulrushes grow without water?”

Rashi on Genesis 41:2:1

יפות מראה BEAUTIFUL TO THE SIGHT — This was an indication of a period of plenty, when people show themselves well-disposed one to another, for no-one then envies another person’s prosperity (cf. Genesis Rabbah 89:4).

Rashi on Genesis 41:2:2

באחו IN THE REED-GRASS — in the marshy land. old French marais; English, marsh. Similar is (Job 8:11) “Can reed-grass (אחו) grow?”

Rav Hirsch on Torah, Genesis 41:2:1

בריא, gesund, feist, dick, alles dies heißt בריא von ברא, äußerlich machen, also בריא: äußerlich geworden, großen Umfang gewonnen habend. — אחו Wiese, von אחה zusammen verbinden, wovon aא, Bruder. Gräser sind Geselligkeitspflanzen, die von selbst in der Regel nie vereinzelt vorkommen. Daher אחו eigentlich: Geselligkeit. — Der Fluss gibt siebenmal gute Kühe und siebenmal schlechte Kühe; da der Fluss jedes Jahr nur einmal spendet, so ist unmittelbar damit gesagt, daß die sieben Kühe sieben Jahre bedeuten, und dies damit auch für die Ähren entschieden. Pharao stand ja sinnend an dem Flusse, dachte an ihn, als den Spender der Fruchtbarkeit, somit des Reichtums an Vieh und Korn. Kühe und Ähren sind Spenden des Flusses. — Ferner: Als die guten Kühe aus dem Flusse gestiegen waren, fanden sie Weide und gingen dorthin zu weiden. Als aber die schlechten Kühe aus dem Flusse stiegen, da standen die guten Kühe bereits wieder an dem Rande des Flusses, weil sie bereits alles abgeweidet hatten. Die schlechten Kühe waren an sich keine Kannibalen. Sie hätten die guten nicht vor Hunger aufgezehrt, wenn diese noch etwas übrig gelassen hätten. So ist auch unmittelbar bereits die Warnung gegeben, nicht alles aufzuessen. Somit ist die ganze Deutung bereits im Traume enthalten. So spricht Gott in Bildern, und diese Deutung Josefs ist Muster und Maßstab für jede deutende Erklärung, die דרש, nichts hineinlegen, sondern nur herausfinden darf.

Siftei Chakhamim, Genesis 41:2:1

Symbol of the period of abundance... Rashi is answering the question: Why did Yoseif not interpret the fact that the cows were “fine-looking”? In v. 26 it clearly says he interpreted “well-fleshed,” but his interpretation of “fine-looking” is nowhere mentioned. Rashi answers: Just as he interpreted that the seven good cows mean seven years of abundance, so too he interpreted that “fine-looking” symbolizes the years of abundance. For in a period of abundance, people look finely upon one another: they greet each other pleasantly and provide one another with whatever is lacking.

Steinsaltz on Genesis 41:2

Behold, coming up from the Nile were seven cows, fair and fat fleshed, and they grazed in the pasture .

Tur HaArokh, Genesis 41:2:1

הנה מן היאור עולות שבע פרות, “and here seven cows were rising from the river.” Seeing that the Egyptians drink the waters of the Nile, and that river is the key to their enjoying a bountiful harvest or famine, the cows in Pharaoh’s dream are portrayed as “rising from out of the river.” The cows themselves symbolize beasts working the land, whereas the kernels in the second part of the dream portray the eventual harvest. Had Pharaoh only been shown cows in his dream, one might have been tempted to understand them as symbols of nations which Egypt would subjugate. This is why also the kernels were included in his dream. On the other hand, if Pharaoh had been shown only the kernels this would not have sufficed as the repetition of the dream was vital for its proper interpretation. Nachmanides writes that the phenomenon of extra-ordinarily bountiful harvests for seven consecutive years which Joseph predicted was experienced only in Egypt and not in the surrounding countries. This is why the Torah emphasizes (verse 29) שבע גדול בכל ארץ מצרים, great abundance of food in the whole land of Egypt.” The famine predicted by Joseph, however, included all the surrounding countries, all the trading partners of Egypt. Seeing that the seven good years occurred only in Egypt accounted for the fact that the surrounding countries had not laid in any supplies of non perishable food in anticipation of the famine to come.

Tze'enah Ure'enah, Miketz 3

“Seven cows, handsome” [41:2]. Pharaoh saw in the dream how seven cows came to the river. They wanted to drink. (Hizkuni, Genesis, 41:2.) This alluded to satiety and hunger, since the cows plow and make grain and bread. The cows were handsome. This showed that there would be much grain and great satiety. Afterwards, Pharaoh saw another dream and again seven cows, thin and emaciated. These cows ate up the seven handsome cows. Pharaoh then awoke. Pharaoh fell asleep again. He had another dream about seven handsome ears of grain on one stalk, and again seven threshed out ears of grain followed the good ears and swallowed them.

Jewish Thought

The text discusses the need for interpretation in various statements from the sages and Scriptures, highlighting the importance of understanding the deeper meanings behind the words. It also mentions the diversity of approaches among the sages of the Talmud, who delve into matters of prohibition, permission, and Midrashim. The text emphasizes the importance of understanding the essence and meanings behind the words of the prophets, as exemplified by various instances of reinterpretation in the Scriptures. Additionally, it points out subtle changes and additions made by Moses in certain commandments, emphasizing the need for deeper understanding and insight.

Yesod Mora VeSod HaTorah 1:5

In the words of our sages, there are many statements that require evidence and interpretation, such as in Pirkei Avot (3:4) "One who is awake at night" [referring to studying Torah at night], and in Pesachim (111a) "And [he] drank water" [referring to the wisdom of measurements]. And the matter of the letter of the daughter of the voice [the Shekhinah] is derived from the laws of the constellations. And the matter of the moon and its relationship with the sun is derived from the wisdom of the constellations. Similarly, many things in the Scriptures require interpretation, as mentioned by Kohelet regarding the four elements, which are the heavens, the earth, the wind, and the dust. It is written (Kohelet 1:5) "And the sun rises and the sun sets" corresponding to the heavens, (Kohelet 1:4) "And the earth stands forever," (Kohelet 1:6) "And the wind goes round and round," and it does not come to an end, (Kohelet 1:7) "All the rivers flow into the sea," and these four are mentioned in the portion of Bereishit (Genesis 1:1) "The heavens and the earth," (Genesis 1:2) "And the spirit of God hovered over the waters." And similarly, in Isaiah (40:12), "Who measured the waters in the hollow of His hand and marked off the heavens with a span, and calculated the dust of the earth in a measure," and in Psalms (104:2), "He stretches out the heavens like a curtain, He lays the beams of His chambers on the waters," and His angels are the winds that roam over the water. And likewise, in Psalms (33:7), "He gathers the waters of the sea together as a heap; He sets the deeps in storehouses. Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of Him." And similarly, it is mentioned in Psalms (33:6) regarding the word of God, "By the word of the Lord the heavens were made, and all their host by the breath of His mouth." And similarly (Job 28:25), "To establish a weight for the wind and apportion the waters by measure." For He looks to the ends of the earth and sees under the whole heavens. And thus it is written (Proverbs 30:4), "Who has ascended to heaven and come down? Who has gathered the wind in His fists? Who has wrapped up the waters in His garment? Who has established all the ends of the earth? What is His name, and what is His Son's name? Surely you know!" And thus it is written elsewhere (Job 38:18), "Have you comprehended the expanse of the earth? Declare, if you know all this!" And all is prepared for the understanding one. And many such things are mentioned at the end of the Book of Psalms, as fire and hail, snow and mist, stormy wind fulfilling His word. And thus the waters are above the heavens, and how the luminaries and the stars are in one expanse, and all is true. And the sages of the Talmud in our generation are diverse in their approaches. There are those who delve into matters of prohibition and permission, and there are those who possess knowledge of the Midrashim, and they too provide new insights and seek meaning for every word, whether surplus or lacking. And now, let me state a general principle: Know that the prophets do not guard the words themselves in their years; rather, they guard the meanings alone, which are the essence, as in the words of Eliezer (Genesis 24), "The Lord, before whom I have walked, will send His angel with you." And Isaac said to Esau (Genesis 27), "So that my soul may bless you before I die." And Rebekah said (Genesis 27), "So that I may bless you before the Lord before my death." And in the dream (Genesis 41), "Handsome in appearance and robust in form," and in the interpretation, it is not stated thus, but to Balaam (Numbers 22), it is said, "You shall not curse them at all, and indeed, you shall bless them." And in the words of Moses (Numbers 21), "And he sent messengers to Sihon, saying, 'Let me pass through your land; I will not turn aside into field or vineyard.'" But Moses changed it and said, "We will not pass through the field." And it is written (Exodus 32), "Now, leave Me alone, and let My anger flare up against them, that I may consume them." But Moses changed it and said, "Turn from Your burning anger and relent from this disaster against Your people." And there are many such instances. And behold, in the Ten Commandments (Exodus 20), "Remember" (Deuteronomy 5), "Observe" (Exodus 20), "You shall not covet" (Deuteronomy 5), "You shall not desire" (Exodus 20), "And any false oath" (Deuteronomy 5), "And any vain oath." The letters 'vav' (ו) in "Avnei" (אבני) are missing, and Moses changed it to have a 'vav' (ו). Also, "You shall not commit adultery" - this is an addition and a rebuke, and the intelligent one will understand.

Kabbalah

This text references the ten sefirot, which are considered well-favored and good in Kabbalistic teachings.

Ohr Ne'erav, Appendix The Introductory Material 2:33

In the number ten [who are] well favored and good (Gen. 41:2).

Midrash

Pharaoh was troubled only once by his dream because he remembered it but did not understand it, unlike Nebuchadnezzar who forgot his dream and its explanation, leading to being troubled twice. Pharaoh tested Joseph by altering his dream slightly, which Joseph corrected, impressing Pharaoh. The word "ahu" in the text refers to how people become brothers in good times and aliens in bad times. King's dreams pertain to the entire world, and the phrase "from the Nile" in Pharaoh's dream hinted at the abundance and famine brought by the river. In bad years, people's bodies break out in sores.

Bereshit Rabbah 89:4

“And Pharaoh was dreaming” – do not all people dream? Astonishing! It is, rather, that a king’s dream pertains to the entire world. “And Pharaoh was dreaming.” Rabbi Yoḥanan said: The wicked stand over their gods – “and Pharaoh was dreaming: and, behold, he stood at the Nile.” (The phrase “at [al] the Nile” can also be translated “over the Nile.” ) But the righteous, their God stands over them [to protect them]: “Behold, the Lord stood over him” (Genesis 28:13). “And, behold, there were coming up from the Nile seven cows, fair of appearance and fat-fleshed, and they grazed in the pasture [baaḥu]. And, behold, seven other cows were coming up after them from the Nile, unsightly of appearance and lean of flesh, and stood alongside the other cows on the bank of the Nile” (Genesis 41:2–3). “And, behold, [there were coming up] from the Nile” – it was a hint to him, (This was a hint as to the meaning of the dream. ) as plenty comes to Egypt only by means of the Nile, and similarly, famine comes to Egypt only by means of the Nile. “And, behold, from the Nile” – when the years are good, the creatures become brethren [aḥim] with one another. “They grazed in the pasture [baaḥu]” – love [ahava] and fraternity [aḥva] come to the world. Likewise it says: “Your livestock will graze on that day on a broad plain [kar nirḥav]” (Isaiah 30:23) – a satiated [kiri] slave, a satiated [kiri] master. Likewise it says: “The mountains will bear peace [for the people]” (Psalms 72:3) – if the mountains have borne their produce, there is peace among the people. “And, behold, seven stalks, thin and blighted by the east wind, were growing after them” (Genesis 41:6). “And, behold, seven stalks, thin…” – when the years are bad, people’s bodies break out in sores. (The term employed by the verse for growing is tzomeḥot, and in rabbinic Hebrew the related term tzemaḥim is another word for sores. )

Midrash Tanchuma Buber, Miketz 3:4

(Gen. 41:2:) AND HERE WERE < SEVEN COWS COMING UP > FROM THE NILE … AND THEY GRAZED AMONG THE AHU. (The word means “Nile grass.”) What is the meaning of AHU? Simply that, when the good years come, the people become brothers (ahin) to each other. But, when bad years come, the people become aliens (aherim) to their colleagues. For this reason it says (in Gen. 41:3): < THEN HERE WERE > SEVEN ALIEN (aherot) COWS. (The usual translation would be OTHER COWS.) What is the meaning of aherot? That the one group saw the other and turned away their faces from them.

Midrash Tanchuma, Miketz 2:1

And, behold, there came up out of the river seven kine … and it came to pass in the morning that his spirit was troubled (Gen. 41:2–8). In this verse the word “troubled” is written vatipa’em, and in the verse relating to Nebuchadnezzar, And Nebuchadnezzar was troubled (Dan. 2:1), it is written vattitpa’em. Pharaoh recalled his dream, but did not know its explanation, and therefore was troubled only once. Nebuchadnezzar, however, forgot the dream and its explanation, and therefore was troubled twice. (The use of the hithpael form of the word “troubled” in the quotation about Nebuchadnezzar contains a doubled tav, thus indicating two troubles, while the niphal form in the verse about Pharaoh contains one tav, signifying one trouble.) That is why it is written about Him: Nebuchadnezzar dreamed dreams (ibid.). R. Yannai said: He actually had two dreams; one related to an image and the other to a tree. Then the king commanded to call the magicians, and the astrologers, and the sorcerers (ibid., v. 2). Written without the tav, the magicians are those who inquire of the bones of the dead; the astrologers are those who examine the planetary constellations (for their answer). This is so because the root of the word asafim (astrologers”) means “to compel,” as it is said: Hear this, O ye that would oppress the needy (hashe’afim) (Amos 8:4); and the sorcerers are those who diminish the power of the heavenly and earthly courts.

Midrash Tanchuma, Miketz 3:1

And, behold, there came up out of the river seven kine (Gen. 41:2) After he (Pharaoh) had his dream, he summoned all his magicians. Whereupon the Holy Spirit called out: Where are they, then, thy wise men? (Isa. 19:12). Since they were unable to interpret the dream, the cup-bearer came forward and said: I make mention of my faults this day … And there was with us there a young man, a Hebrew, servant to the captain (Gen. 41:9–12). Accursed are the wicked, for even the good they do is accompanied by evil. For he said a young man, as though describing a callow youth without understanding; a Hebrew, as if to suggest that he was different from them; and a slave, an expression of contempt. Furthermore, it is written in Pharaoh”s constitution that a slave was not permitted to rule over them.

Midrash Tanchuma, Miketz 3:5

And Pharaoh said unto Joseph: “I have dreamed a dream (ibid.). As he was about to relate the dream to him, he decided to test Joseph by altering the dream slightly. He said: “Seven kine went up out of the Nile, fat and well-formed,” whereupon Joseph replied: “That is not so, you saw fat and healthy kine.” “And there were,” he said to him, “seven lean and ill-favored kine.” And Joseph replied: “You did not see this but rather ugly-appearing and thin-fleshed kine.” “And there were seven full and good ears of corn,” he continued. Whereupon Joseph answered: “That too is not so, you saw fat and good ones.” “There were seven shrunken ears of corn,” he added. And Joseph responded: “That is not so, you beheld seven ears of corn, withered thin and blistered by the east wind.” Pharaoh began to wonder about this. He said to him: “You must have been behind me when I had my dream,” as it is said: For inasmuch as God hath shown thee all this, there is none so discreet and wise as thou (ibid. v. 39).

Quoting Commentary

Ibn Ezra explains that the term "unformed" in Genesis 1:2 refers to a green line and "void" alludes to smooth stones, while the Aramaic translation renders them as "waste and empty." He also interprets the creation of the earth as being covered with water and needing a special act of God to dry the land. Rabbeinu Bahya discusses how Torah and wisdom are essential for the soul, and one must actively seek wisdom from scholars. Rashi explains that the term "flourish among the marshes" in Hosea 13:15 can refer to growth in a negative sense, as seen in other biblical contexts.

Ibn Ezra on Genesis 1:2:2

UNFORMED. Saadiah Gaon claims that the word tohu (unformed) is a derivative of tehom (the deep). This explanation is incorrect because the mem of tehom is a root letter (Hence the mem would not fall out. Thus tohu cannot derive from tehom.) like the mem of hadom (footstool). (The mem of tehom is similar to the mem of hadom. Both mems are integral parts of the respective words and do not drop out.) The Sefer Yetzirah explains tohu (unformed) and bohu (void) as follows: Tohu refers to the green line; bohu alludes to the smooth stones. (Cf. Hagigah 12a. “Tohu is a green band which encompasses the whole world, out of which darkness proceeds…, and tohu consists of the smooth stones in the abyss, out of which the waters proceed.”) However, the correct meaning of these terms is found in the Aramaic translation of the Pentateuch. (That is, Onkelos. The latter renders these terms as “waste and empty.”) We similarly read, And in the waste (tohu), a howling wilderness (Deut. 32:10), and go after vain things (tohu) (I Sam. 12:21), which means worshipping things that have no substance. (That is, idols.)

Ibn Ezra on Genesis 1:2:3

[VOID.] Bohu is a synonym of tohu. The vavs of tohu and bohu are in place of a heh. They are like the vav in (va-yishtachu) (and he bowed) (The final vav of va-yishtachu (and he bowed) is in place of a heh.) and the vav of achu (reed-grass) in They fed in the reed-grass (achu) (Gen. 41:2). (The final vav of achu (reed grass) is in place of a heh.) The meaning of our verses is this: When the creation of the firmament and the dry land took place, the earth was uninhabited because it was covered with water. God created the earth in such a way that by the laws of nature it would be below the waters. (Earth is the heaviest and water is the second heaviest of the four elements. Hence according to the laws of nature earth has the lowest position and water the next lowest. Thus at the beginning of creation the earth was covered with water. It took a special act of God to dry the land.) Do not reject this interpretation because of the vav that is placed before the words the earth (ve-ha-aretz), for its meaning is identical to that of the Arabic fa. (The vav of ve-ha’aretz (and the earth) introduces a new idea. This contradicts I.E.’s assertion that verse 2 is a mere continuation of verse 1, for I.E. interprets verse 1 and 2 as reading: When God made heaven and earth the earth was unformed and void. I.E. thus explains that the vav does not always mean “and” (it is like the Arabic fa). Thus verse 2 reads: the earth was, rather than: and the earth was.) The vav placed before the word mist (ed) in but there went up a mist (ve-ed) from the earth (Gen. 2:6) (The vav of ve-ed does not mean “and a mist.”) is analogous. Our verses are to be so interpreted because Moses did not speak of the eternal world, which is the world of the angels; he spoke only of the transient world. (There were those who explained the sky in Gen. 1:1 as referring to heaven. Cf. Hagigah 12a; note 40 above. I.E. disagrees. He maintains that heaven in verse 1 refers only to the firmament.) How can those who say that the word heaven in the first verse refers to the highest heavens explain the presence of the earth in the same verse? (If shamayim does not refer to the firmament but rather to the abode of the heavenly beings, what, then, does earth refer to? It is illogical to assume that the Bible juxtaposes the creation of the eternal with the creation of the transient.) Intelligent people have reputable proof that there is only one earth. (Perhaps one will argue that earth refers to some spiritual earth, hence I.E.’s argument that unlike the heavens there is only one earth.) As to the Midrash, when it says that there are seven earths it means that the area of the world inhabited by human beings is divided into seven sections. (The Midrash is not to be taken literally. The seven earths are mentioned in Zohar Chadash 1:216.) The Holy Temple was in the center of the inhabited world. (According to the Midrash the Temple was in the center of the world. Cf. Midrash Tehillim 48:2. Here too world means the inhabitable world and not the globe.) It was not in the center of the earth because we know that it was far from there.

Rabbeinu Bahya, Devarim 31:1:2

In this verse Solomon compared the Torah to bread and wine, seeing that bread and wine are the principal sources of food for the body. Similarly, Torah and wisdom are the principal sources of nourishment for the soul. The reason why Solomon commences with the expression לכו, and did not say בואו, “come,” is to teach that a person has to follow wisdom, i.e. go out in search of it and after the people who teach it. We find this verb used in this connection also in Proverbs 13,20: הולך את חכמים יחכם, “he who walks with scholars will himself become wise.” The expression is unusual as we would have expected the author to say: “he who sits with the scholars will become wise.” The only reason that in both instances Solomon used the verb הולך to describe how one is to relate to the scholars in order to benefit from their wisdom is to teach that one has to actively go after the wisdom which comes out of the mouth of the Torah scholars. One needs to denigrate oneself vis-a-vis the scholars; as a result one will absorb wisdom. It is also possible that the reason for the use of the word לכו by Solomon is a hint that even if one has to travel a long way from one’s home in order to acquire this wisdom one should do so. The message is that it is worth while to travel to distant countries in order to hear and study “My bread,” i.e. Torah. The same thought is echoed by Isaiah 55,3 who quotes the Lord as saying: “incline your ear and come to Me, hearken and you shall be revived.” G’d (The prophet) did not say: בואו אלי, “come to Me,” as man sometimes has to travel to distant places in order to study Torah. The words לכו לחמו בלחמי, may be perceived as “go to one another those who are anxious to eat of My bread.” it is a warning to remove jealousy and envy from one’s heart and that the scholars should not project an image of superiority which would prevent them from going to colleagues of equal stature. Most certainly they should not be arrogant enough to refrain from going to scholars who are of still greater stature. Wisdom increases through the interchange of ideas among equals. Our sages in Makkot 10 used the verse in Jeremiah 50,36: חרב אל הבדים ונואלו (concerning people who avoid studying in large groups) to illustrate this thought by understanding these words to mean “a sword against the loners!” The prophet condemns the people who want to study in solitary meditation only. Not only do these people not increase their knowledge by doing so, but they are even apt to become foolish, i.e. arrive at faulty conclusions. In the verse quoted from Jeremiah, we have the word נואלו and we have a similar word in Numbers 12,11 i.e. אשר נואלנו, where it means: “we have acted foolishly.” The message is clear. Concerning the words: “drink from My wine;” the letter ב in the word בלחמי in the first half of the verse appears superfluous. Why then did Solomon write it? Similarly, the letter ב in the word ביין also appears unnecessary. Actually, the letter ב in both instances means the same as in Genesis 41,2 where Ibn Ezra understands the letter ב in ותרענה באחו as not part of the word אחו. I believe that whereas when one drinks wine it is only healthy in diluted form, and damaging if drunk in its full strength, so that the word בלחמי and ביין could be understood as warning not to eat or drink all of the bread and the wine, the word מסכתי, “what I (G’d) have mixed” is to teach that when it comes to Torah and the performance of its commandments, all of them are to be studied and performed in undiluted form. This simile contains yet another lesson which is worth mentioning. If someone spends a lot of time engaged in the pursuit of his livelihood, i.e. the needs of his body, and travels abroad in order to secure himself such a sound economic existence, even though he should have concentrated the major part of his energies amassing Torah knowledge, i.e. food for his soul, he errs, seeing that when one spends all kinds of energy on the amassing of Torah knowledge a measure of success is guaranteed, whereas the energy spent on the amassing of material wealth does not always result in success. Solomon encourages the pursuit of food for the soul more so than the pursuit of physical food for the body. He makes this plain in Proverbs 2, 4-5: “if you seek it (Torah) as silver, and search for it as for treasures, then you will understand the fear of the Lord, and will find knowledge of G’d.” Every single commandment may be perceived of as “soul-food;” it provides the kind of nourishment which the soul will imbibe in the future when it is exposed to the brilliance of G’d’s Shechinah in עולם הבא, the world to come. If one is able to perform commandments and good deeds locally, his reward is most certainly substantial; imagine how much more will be his reward if he travels far and wide in order to fulfill some of the commandments of the Torah! The reason is that he also receives a reward for the distance traveled and the effort and fatigue involved. We find proof of this when the eagerness to fulfill a commandment is described by the Torah (Exodus 12,28) as “they went and they did.” Similarly, the Torah describes Moses’ leaving the camp of the Levites in order to go to the camp of the Israelites in these terms. He could have waited for the Israelites to come to him and take leave of him. In fact, although they had all been assembled around him to listen to the rebukes, and he could easily have said his good byes then, he waited till each one of them had returned to his tent, and only then

Rashi on Hosea 13:15:1

For though he flourish among the marshes Heb. כִּי הוּא בֵּין אַחִים יַפְרִיא. Jonathan renders: For they are called sons, but they increased corrupt deeds. אַחִים An expression of an evil thing. Comp. (Ezekiel 21:20) “Woe! (אָח) It is made for a blade.” Also (ibid. 6:11) “And say, ‘Woe!’ (אָח) to all the... abominations.” יַפְרִיא An expression similar to (Deut. 29:17) פֹּרֶה רֹאשׁ וְלַעֲנָה, that hears (פֹּרַה) hemlock and wormwood.” But I say that אַחִים is an expression similar to (Gen. 41:2) “And they grazed in the marsh (בָּאָחוּ).”

Rashi on Hosea 13:15:2

For though he flourish among the marshes Heb. יַפְרִיא. Blossoms and grows in the marsh. Among the marshes, among those growing in the marshes, which always flourish. And, since He compares him to a marsh, He says: An east wind shall come... and his spring shall dry up. Another explanation: For he decreased among the brothers, i.e., Jeroboam. He was a son who decreased the brotherhood [other versions: the heritage] of Israel. Through him, they were divided into two kingdoms. Decreased יַפְרִיע. An expression similar to (Gen. 16:12) “One who decreases men (פֶּרֶא אָדָם) .”

Targum

In Genesis 41:2, all three Targums describe seven cows emerging from the river, well-fed and grazing in the reeds.

Onkelos Genesis 41:2

Behold, from the river emerged seven cows, fine-looking and well-fleshed, and they were grazing in the reed grass.

Targum Jerusalem, Genesis 41:2

Grazing in the midst of the sedges

Targum Jonathan on Genesis 41:2

and, behold, from the river came up seven oxen good-looking and fat-fleshed; and they grazed in the midst of the sedges.

וְהִנֵּ֞ה שֶׁ֧בַע פָּר֣וֹת אֲחֵר֗וֹת עֹל֤וֹת אַחֲרֵיהֶן֙ מִן־הַיְאֹ֔ר רָע֥וֹת מַרְאֶ֖ה וְדַקּ֣וֹת בָּשָׂ֑ר וַֽתַּעֲמֹ֛דְנָה אֵ֥צֶל הַפָּר֖וֹת עַל־שְׂפַ֥ת הַיְאֹֽר׃ 3 E But presently, seven other cows came up from the Nile close behind them, ugly and gaunt, and stood beside the cows on the bank of the Nile;
The Evil Inclination tempts individuals to sin in seven ways, including love of money and pleasure, fear of punishment, self-glorification, triumph over enemies, self-praise, attachment to worldly desires, and seeking power, but repentance can extract good deeds from its influence. Pharaoh's dream of cows standing next to each other indicated immediate famine following years of plenty, with lean cows representing the famine. Pharaoh tests Joseph's interpretation by altering details, leading to unity during good years and division during bad years. Ramban explains that the cows were feeding on grass by the river, related to brotherhood, as described in Targum Jonathan.

Chasidut

The Evil Inclination tempts individuals to sin in seven ways, including love of money and pleasure, fear of punishment, self-glorification, triumph over enemies, self-praise, attachment to worldly desires, and seeking power. Through repentance, good deeds can be extracted from the influence of the Evil Inclination. The Torah portion is read on Hanukkah to provide advice on serving God and returning to Him, emphasizing the importance of focusing solely on God rather than worldly or afterlife concerns.

Me'or Einayim, Miketz 4

And behold, seven other cows etc. (Gen. 41:3), for the Evil Inclination comes to induce him to sin in the seven characteristics: to love the desire for money and other pleasures; to be in awe of punishment; to glorify himself; to triumph over his enemies; to praise himself; to be attached to all these things; and to take dominion for himself. And the cows swallowed etc. (cf. Gen. 41:4), for with all of the mitzvot he performs, he gives power to the Shell, God save us; and that is [the meaning of] swallowed, that is to say that the Shell swallows the Torah and the mitzvot. But no one would have known that they had eaten them etc. (Gen. 41:21), therefore when the person does teshuvah “His sins become good deeds” (Yoma 86b), meaning he extracts the good deeds that he performed from under the Shell’s hand. And Pharaoh awoke, and behold, it was a dream (Gen. 41:7), when a person awakes from a sleeping time and behold, it was a dream [halom], which suggests “He returned and healed [halim].” Based on this reason, we read the Torah portion in question on Hanukkah, because the Torah is advice as is written, I have advice [and sound wisdom; I am insight, I have strength] (Proverbs 8:14) – it advises a person how to serve God and to return to [God] (omitted)[*The notation נשמט ("omitted") appears in the Hebrew text in all editions.]. Therefore it is forbidden to use [the Hanukkah candles’] light, since a person can turn in no direction other than to God alone – not for the sake of this world and also not for the sake of the next world.

Commentary

The cows standing next to each other in Pharaoh's dream indicated that the years of plenty would be immediately followed by famine, with the lean cows representing the famine that would consume what was saved during the years of plenty. The cows' origin from the river and the lack of grazing by the lean cows were significant details that Joseph used to interpret the dream as a warning to prepare for the upcoming famine by storing surplus food. The description of the cows as thin-fleshed in Old French reflected their emaciated appearance, symbolizing the lean years to come.

Chizkuni, Genesis 41:3:1

שבע פרות, “seven cows;” an allusion to the seven years of plenty and the seven years of famine to occur. Cows are relevant animals as they do the ploughing in order for crops to grow.

Chizkuni, Genesis 41:3:2

ותעמודנה אצל הפרות, “they were standing alongside the other cows;” the reason they are described as standing, is that they did not immediately consume the seven fat cows. It was a signal that the famine would not immediately destroy the existing crops, as Joseph told Pharaoh in verse 54: ובכל ארץ מצרים היה לחם, “whereas in the whole land of Egypt there was bread.”

Kli Yakar on Genesis 41:3:2

They stood next to the cows. They were so weak that they could stand only by leaning upon the healthy ones. This indicated that the populous would only survive the years of famine by consuming what they saved during the years of plenty.

Or HaChaim on Genesis 41:3:1

עולות אחריהן מן היאור, rising behind them from the river. This description corresponds to what we explained on the previous verse, that the cows' existence was due to the river. Although in this instance the river is not mentioned first, i.e. מן היאור עולות, the word אחריהן, behind them, makes it plain that both categories of cows had an identical origin.

Radak on Genesis 41:3:1

ותעמדנה, this is the first unusual thing in the dream, that the hungry, lean cows instead of grazing as did the fat, satiated cows, were simply standing around, inactive, as if helpless. Joseph, of course, draws attention to the meaning of this phenomenon in his interpretation.

Ramban on Genesis 41:3:1

AND THEY STOOD BESIDE THE COWS. I.e., by their side and near them. This was a sign that there would be no lapse of time between the years of plenty and the years of famine even though Pharaoh did not relate this to Joseph. (See Verse 19 here.) But perhaps the vision which Pharaoh saw and the relating of the dream to Joseph were really alike, except that Scripture did not concern itself [with mentioning all the details Pharaoh told Joseph], just as it added into the story [details not mentioned in the actual dream, as for example], And it could not be known that they had eaten them up, (Verse 21 here.) and also, the ears of corn came up on one stalk, (Verse 5 here.) which was a sign that the seven years will occur consecutively.

Rashi on Genesis 41:3:1

ודקות בשר THIN-FLESHED in old French tenuis, meaning thin.

Sforno on Genesis 41:3:1

ותעמודנה אצל הפרות, before they had been devoured by the fat cows. This apparently minor nuance was to tell Joseph that famine and plenty would occur at the same time, would overlap at some stage. [the countries surrounding Egypt not having had the benefit of the seven good years, experienced the famine already when there was still plenty of food in Egypt itself. Ed.] (compare verse 54)

Siftei Chakhamim, Genesis 41:3:1

Meaning thin. Rashi is answering the question: How could an animal and its flesh be described as דק [literally: “fine”]? It should have said כיחוש בשר (“lean”). Thus Rashi explains: “Tenves in Old French.” Rashi is saying that in O.F., a lean animal is called tenves, even though tenves means דק. Thus in Hebrew, too, a lean animal is called דקות בשר. Rashi is explaining the word tenves when he says, “Meaning thin.”

Steinsaltz on Genesis 41:3

Behold, seven other cows were coming up after them from the river, and they were unsightly and lean fleshed, and they stood alongside the other cows on the bank of the Nile.

Tur HaArokh, Genesis 41:3:1

ותעמודנה אצל הפרות, “they were standing next to, etc.” They stood right next to one another, as a sign that there would be not much interval between the seven good years and the famine following. Although Pharaoh had not even bothered to tell Joseph this detail (compare verses 18-20) There were sufficient hints in the story (his dream) as Pharaoh related it to Joseph to convince Joseph that the years of plenty would be immediately followed by the years of famine. The way the starved looking cows swallowed the fat cows leaving no trace of even having ingested them, alerted Joseph to the detail hinted at by the Torah’s report of the dream.

Tur HaArokh, Genesis 41:3:2

ותאכלנה הפרות, “the cows devoured, etc.;” this was an indication that the years of famine would completely neutralize the blessing of the seven good years; it alerted Joseph to the need to forestall this disaster by collecting non perishable food and storing it so it could be easily accessed when the time came. He impressed upon Pharaoh the need for draconian measures in order to ensure that the years of drought would not destabilize the country and his rule on the throne. Joseph’s advice to Pharaoh does not commence until when he suggests collecting and storing the surplus food of the seven good years. Rashi (verse 30) is not correct when he explains the manner in which the good years will be forgotten as part of Joseph’s advice. Joseph, concluding from the unchanged appearance of the starved looking cows that the impact of the seven good years would be forgotten, makes this part of this explanation to Pharaoh.

Midrash

Pharaoh tests Joseph's interpretation of his dream by altering details, leading Pharaoh to realize Joseph's wisdom and discretion. The Midrash explains that the seven cows grazing among the Nile grass represent unity during good years and division during bad years, as indicated by the term "aherim" for alien cows turning away from each other.

Midrash Tanchuma Buber, Miketz 3:4

(Gen. 41:2:) AND HERE WERE < SEVEN COWS COMING UP > FROM THE NILE … AND THEY GRAZED AMONG THE AHU. (The word means “Nile grass.”) What is the meaning of AHU? Simply that, when the good years come, the people become brothers (ahin) to each other. But, when bad years come, the people become aliens (aherim) to their colleagues. For this reason it says (in Gen. 41:3): < THEN HERE WERE > SEVEN ALIEN (aherot) COWS. (The usual translation would be OTHER COWS.) What is the meaning of aherot? That the one group saw the other and turned away their faces from them.

Midrash Tanchuma, Miketz 3:5

And Pharaoh said unto Joseph: “I have dreamed a dream (ibid.). As he was about to relate the dream to him, he decided to test Joseph by altering the dream slightly. He said: “Seven kine went up out of the Nile, fat and well-formed,” whereupon Joseph replied: “That is not so, you saw fat and healthy kine.” “And there were,” he said to him, “seven lean and ill-favored kine.” And Joseph replied: “You did not see this but rather ugly-appearing and thin-fleshed kine.” “And there were seven full and good ears of corn,” he continued. Whereupon Joseph answered: “That too is not so, you saw fat and good ones.” “There were seven shrunken ears of corn,” he added. And Joseph responded: “That is not so, you beheld seven ears of corn, withered thin and blistered by the east wind.” Pharaoh began to wonder about this. He said to him: “You must have been behind me when I had my dream,” as it is said: For inasmuch as God hath shown thee all this, there is none so discreet and wise as thou (ibid. v. 39).

Quoting Commentary

Ramban explains that "achu" refers to grass growing on the banks of rivers and marshlands, not the land itself as Rashi suggested. The use of "ba'achu" in the verse indicates they were feeding on the green vegetation by the river. Ramban suggests "achu" may be related to "achvah" (brotherhood) due to different grass varieties growing together.

Ramban on Genesis 41:2:2

BA’ACHU. Meaning “in the marshy land,” as in the verse, Can ‘achu’ grow? (Job 8:11.) This is the language of Rashi. This is not correct, as achu is the name of the grass which grows, [and not the land upon which it grows, as Rashi explained it], just as in the verse, Can the rush shoot up without mire, can the ‘achu’ (reed-grass) grow without water? It withereth before any other herb. (Ibid., Verses 11-12.) Thus it is obvious that the word achu is not the marsh land. Perhaps Rashi’s intent is that the grass which grows in the marsh-lands is called by the name of the land upon which it grows. The correct interpretation is that achu is the generic name for all vegetation and grass which grow on the banks of the rivers and the marsh-lands. In that case, the letter beth in ba’achu would be as the beth in the verse, Come, eat ‘b’lachmi’ (of my bread), and drink of the wine which I have mingled, (Proverbs 9:5. Ramban’s intent is to say that if achu is the name of the grass, as he said in attempting to vindicate Rashi’s explanation, the verse before us should have said achu, rather than ba’achu. But if achu is a generic name, the term ba’achu is correct, and the verse would mean that they fed in the green foliage or vegetation which was upon the bank of the river.) for they were feeding on the bank of the river, just as it is said, near the cows upon the bank of the river. (Verse 3 here.) Now perhaps the word achu is a derivative of achvah (brotherhood), since many varieties of grass grow together.

Targum

Seven skinny and ugly cows emerged from the river and stood next to the healthy cows on the river bank (Onkelos Genesis 41:3; Targum Jonathan on Genesis 41:3).

Onkelos Genesis 41:3

And behold, seven other cows emerged after them, from the river, bad-looking and thin-fleshed, and they stood next to [opposite] the cows that were [already] on the bank of the river.

Targum Jonathan on Genesis 41:3

And, behold, seven other oxen came up from the river, evil-looking and lean in their flesh, and stood by the side of tile oxen on the bank of the river.

וַתֹּאכַ֣לְנָה הַפָּר֗וֹת רָע֤וֹת הַמַּרְאֶה֙ וְדַקֹּ֣ת הַבָּשָׂ֔ר אֵ֚ת שֶׁ֣בַע הַפָּר֔וֹת יְפֹ֥ת הַמַּרְאֶ֖ה וְהַבְּרִיאֹ֑ת וַיִּיקַ֖ץ פַּרְעֹֽה׃ 4 E and the ugly gaunt cows ate up the seven handsome sturdy cows. And Pharaoh awoke.
Chasidut discusses the Evil Inclination tempting individuals in seven ways, advising on how to combat it through mitzvot and teshuvah. Commentary on Pharaoh's dream interprets it as a warning of famine consuming abundance, emphasizing the significance of Pharaoh's awakening. In the Midrash, Rabbi Shimon ben Lakish and Rabbi Yehoshua illustrate the superiority of God's greatness over human greatness through Pharaoh's example. Targum translations of Genesis 41:4 describe the dream where thin cows eat fat cows and Pharaoh wakes up.

Chasidut

The Evil Inclination tempts individuals to sin in seven characteristics, including love of money and pleasures, fear of punishment, self-glorification, triumph over enemies, self-praise, attachment to worldly things, and seeking dominion. By performing mitzvot, one gives power to the Evil Inclination, causing it to swallow Torah and mitzvot. Through teshuvah, one can extract good deeds from the Evil Inclination's grasp. The Torah advises on how to serve God and return to Him, as reflected in the Hanukkah candles, which should not be used for worldly purposes.

Me'or Einayim, Miketz 4

And behold, seven other cows etc. (Gen. 41:3), for the Evil Inclination comes to induce him to sin in the seven characteristics: to love the desire for money and other pleasures; to be in awe of punishment; to glorify himself; to triumph over his enemies; to praise himself; to be attached to all these things; and to take dominion for himself. And the cows swallowed etc. (cf. Gen. 41:4), for with all of the mitzvot he performs, he gives power to the Shell, God save us; and that is [the meaning of] swallowed, that is to say that the Shell swallows the Torah and the mitzvot. But no one would have known that they had eaten them etc. (Gen. 41:21), therefore when the person does teshuvah “His sins become good deeds” (Yoma 86b), meaning he extracts the good deeds that he performed from under the Shell’s hand. And Pharaoh awoke, and behold, it was a dream (Gen. 41:7), when a person awakes from a sleeping time and behold, it was a dream [halom], which suggests “He returned and healed [halim].” Based on this reason, we read the Torah portion in question on Hanukkah, because the Torah is advice as is written, I have advice [and sound wisdom; I am insight, I have strength] (Proverbs 8:14) – it advises a person how to serve God and to return to [God] (omitted)[*The notation נשמט ("omitted") appears in the Hebrew text in all editions.]. Therefore it is forbidden to use [the Hanukkah candles’] light, since a person can turn in no direction other than to God alone – not for the sake of this world and also not for the sake of the next world.

Commentary

The dream of Pharaoh in which cows ate each other was interpreted by Ramban as a sign that the years of famine would consume the years of plenty, leading Joseph to advise Pharaoh to store food. Rashbam noted that Pharaoh was immediately fully awake after his dream. Radak explained that the lean cows symbolized the seven years of famine absorbing the seven years of plenty. Siftei Chakhamim agreed with Rashi's interpretation that the joy of the abundant years would be forgotten. Rav Hirsch highlighted the significance of Pharaoh's awakening after the dream. Rashi explained that the cows eating each other indicated that the joy of the years of plenty would be forgotten. Chizkuni noted that Pharaoh woke up to let the message of the dream sink in before hearing the second part.

Chizkuni, Genesis 41:4:1

ויקץ פרעה, Pharaoh awoke (at this point) in order to let the message of the dream sink into his consciousness before he would be told of the second half of his dream. The two parts should not be mixed up, and to be understood as a single event.

Radak on Genesis 41:4:1

ותאכלנה, this is the explanation of the strange behaviour of the seven lean cows, i.e. that during the seven years of famine the seven good years of plenty would be absorbed as if they had never existed. No trace would remain of the seven good years.

Ramban on Genesis 41:4:1

AND THE COWS ATE UP. In my opinion (Ramban’s interpretation differs from Rashi, who writes that the eating up of the fat by the lean indicates that all joy occasioned by the years of plenty would be forgotten in the days of the famine. His own opinion is presented in the text.) this is a sign that the years of famine shall consume the years of plenty. It is from this that Joseph inferred that he should tell Pharaoh, And let them store up all the food of those good years, (Verse 35 here.) And the food shall serve as a reserve for the land against the seven years of famine, (Verse 36 here.) as he saw that the healthy cows and ears of corn were absorbed by the lean ones. (The fact that the fat ones were absorbed by the lean ones was a sign to Joseph that the food from the seven years of plenty should be kept as a reserve for the years of famine.) This was no mere counsel which Joseph proposed, for was he appointed to be a counselor of the king? (See II Chronicles 25:16.) It was only in connection with the interpretation of the dream that he said thus: And the plenty shall be forgotten, (Verse 30 here.) And the plenty shall not be known. (Verse 31 here.) These words of Joseph constitute the interpretation of: It could not be known that they had eaten them up, their appearance being bad as previously, (Verse 21 here.) for Joseph saw that by their consumption of the fat cows, the lean ones did not become fine and plump. They served them for subsistence only, for had they not eaten them they would have died in their lean state. This is unlike Rashi, who says that the plenty shall be forgotten (Verse 30 here.) is the interpretation of the eating itself. (But according to Ramban, Joseph’s words, And the plenty shall be forgotten, are the interpretation of the aspect of the dream expressed by: It could not be known that they had eaten them up.)

Rashbam on Genesis 41:4:1

ויקץ פרעה, ויישן (מיד) ויחלום, normally when a person has dreamt a dream and has woken up going to sleep again thereafter, any dream during the second sleep will focus on another subject. As a result, he is not even aware yet that that he had completed his first sleep and had become wholly awake. Pharaoh, on the other hand, was immediately fully awake, even before going back to sleep and having another dream. Only after his second awakening did he realise that the whole vivid pictures he had seen while asleep were not reality but were a dream. (verse 7)

Rashi on Genesis 41:4:1

ותאכלנה AND THEY ATE — indicating that all the joy occasioned by the years of plenty would be forgotten in the days of famine.

Rav Hirsch on Torah, Genesis 41:4:1

וייקץ פרעה, die Erscheinung der schlechten Kühe erschreckte ihn so, daß er erwachte, aber nicht zum wachen Bewusstsein kam, sondern weiter schlief und träumte. קוץ und יקץ synonym, wie טוב und קוץ .יטב: übersatt werden, Ekel haben. Im Schlafe regeneriert sich der Körper, und wenn er genug hat, "übersatt geworden" dann erwacht er. Das gewöhnliche Erwachen wird im Hebräischen schön durch eine aktive Tätigkeit, הקיץ: ausgedrückt. Im Schlafe tritt der Geist zurück und lässt den Körper an den Brüsten des Schlafes "saugen", — sleep chief nourisher in lifes feast — wenn er genug gesogen hat, dann schüttelt der Geist ihn von der Brust des Schlafes ab: הקיץ. —

Siftei Chakhamim, Genesis 41:4:1

Symbolizing that all the joy of the abundant years will be forgotten. Rashi is answering the question: The cows’ eating can be understood in two ways. Either that the joy will be forgotten in the hunger years, or that there will be food to eat in the hunger years, which is a good sign. How do we know which it is? Thus Rashi explains: “Symbolizing that all the joy... will be forgotten.” This [i.e., Rashi’s] explanation is right, [despite Ramban’s objections] — for later on, we see clearly that Yoseif explained it so. Maharshal explains that Rashi [knows this because he] is answering the question: Why does it say the cows “ate”? It should say they “swallowed up” (ותבלענה), because the term “ate” is not normally used to describe one animal consuming another. Thus Rashi explains: “Symbolizing that all the joy... will be forgotten.”

Steinsaltz on Genesis 41:4

The unsightly and lean-fleshed cows ate the seven fair and fat cows, and Pharaoh awoke. Presumably, Pharaoh woke up from the shock of seeing cows eat other cows.

Midrash

Rabbi Shimon ben Lakish explains that the Torah teaches us about the superiority of God's greatness over human greatness through the example of Pharaoh. Pharaoh's statement to Joseph, "I am Pharaoh," illustrates this concept. Rabbi Yehoshua adds that just as Joseph received glory through Pharaoh's declaration, so too will the Holy One be recognized as the ultimate authority. This highlights the unique and unparalleled greatness of God.

Vayikra Rabbah 24:9

Rabbi Shimon ben Lakish said: Moses gave us in writing two portions in the Torah and we learn them from the portion of wicked Pharaoh. One verse says: “You will be only [rak] above” (Deuteronomy 28:13). Does it, perhaps, [mean you will be] on a par with Me? The verse states “only [rak],” an expression of restriction; My greatness is superior to your greatness. We learn this from wicked Pharaoh, as it is stated: “You shall be over my palace” (Genesis 41:40). Does it, perhaps, [mean you will be] on a par with me? The verse states: “Only [rak] my throne will be greater than you” (Genesis 41:40); my greatness is superior to your greatness. And this, “you shall be holy”; does it, perhaps, [mean you will be] on a par with Me? The verse states: “For I am holy.” My sanctity is above your sanctity. We additionally learn from wicked Pharaoh [the following], as it is stated: “Pharaoh said to Joseph: I am Pharaoh, [and without you, no man shall lift his hand or his foot in the entire land of Egypt]” (Genesis 41:44). Is it, perhaps, on a par with me? The verse states: “I am Pharaoh”; my greatness is superior to your greatness. Rabbi Yehoshua said in the name of Rabbi Levi: From the “I” of flesh and blood you can learn regarding the “I” of the Holy One blessed be He. Just as regarding the “I” of flesh and blood, by means of Pharaoh saying to Joseph: “I am Pharaoh,” Joseph merited all that glory, when the “I” of the Holy One blessed be He will come: “Until old age I am He” (Isaiah 46:4), and it is written: “So said the Lord, King of Israel and its Redeemer, [the Lord of hosts]: I am first and I am last and besides Me there is no God” (Isaiah 44:6), all the more so.

Targum

In Genesis 41:4, both Onkelos and Targum Jonathan describe the dream where the thin cows eat the fat cows and Pharaoh wakes up.

Onkelos Genesis 41:4

They ate—the bad looking, thin-fleshed cows [then ate] the seven fine looking, healthy cows, and Pharaoh woke up.

Targum Jonathan on Genesis 41:4

And the evil-looking and lean-fleshed oxen devoured the seven good-looking and fat. And Pharoh awoke from his sleep.

וַיִּישָׁ֕ן וַֽיַּחֲלֹ֖ם שֵׁנִ֑ית וְהִנֵּ֣ה ׀ שֶׁ֣בַע שִׁבֳּלִ֗ים עֹל֛וֹת בְּקָנֶ֥ה אֶחָ֖ד בְּרִיא֥וֹת וְטֹבֽוֹת׃ 5 E He fell asleep and dreamed a second time: Seven ears of grain, solid and healthy, grew on a single stalk.
In Genesis 41:5, commentators discuss the symbolism of seven ears of grain on one stalk representing plenty and abundance. Samael injuring Jacob's thigh joint symbolizes later descendants suffering under harsh decrees, reversed by the Hasmoneans overcoming the Greeks. Targum Onkelos and Targum Jonathan recount Joseph's dream of seven healthy ears of grain on a single stalk.

Commentary

In Genesis 41:5:1, Ibn Ezra notes that the word "shibbolim" is a feminine plural with a masculine ending, similar to other feminine plural nouns. Rashbam explains that seven ears of grain on one stalk symbolize plenty. Siftei Chakhamim discusses the meaning of "tudel" in Old French and Hebrew, while also explaining how "healthy" ears of grain can be described as "בריאות." Rashi translates "בקנה אחד" as "tuyau" in Old French and "בריאות" as "sains" in English. Steinsaltz discusses the unusual nature of seven ears of grain growing on one stalk in Pharaoh's dream. Chizkuni interprets the abundance of grain on one stalk as a symbol of plenty and abundance.

Chizkuni, Genesis 41:5:1

עולות בקנה אחד, “rising on a single stalk;” this was an allusion to plenty, abundance. The message had now become more explicit than in the first half of the dream. Normally, the seven kernels would compete with each other for the nutrients provided by a single stalk. In this dream they did not do so. They were all fully developed.

Ibn Ezra on Genesis 41:5:1

EARS OF CORN. Shibbolim (ears of corn) is a feminine plural even though it ends in a mem. (Which ordinarily indicates that a word is a masculine plural.) It is similar to nashim (women) and pilagshim (concubines). (Both of which are feminine plural nouns with masculine endings.)

Rashbam on Genesis 41:5:1

בקנה אחד, this was a symbol of plenty, seeing that each stalk had seven ears of grain

Rashi on Genesis 41:5:1

בקנה אחד ON ONE STALK— Tuyau in old French

Rashi on Genesis 41:5:2

בריאות sains, English HEALTHY.

Rav Hirsch on Torah, Genesis 41:5:1

(5-6) שדף mildere Form von שטף, durchwaschen, so vom Winde: durchwehen. Er erwachte, und siehe, es war ein Traum. Bis dahin war es ihm als volle Wirklichkeit erschienen, und auch nach dem Erwachen war der Eindruck noch ein so mächtiger, daß er erst der vollen Besinnung bedurfte, um es als Traum zu erkennen.

Rav Hirsch on Torah, Genesis 41:5:2

שבלים, Ähren, von שבל. Die Begriffsbezeichnung der Kornähre durch שכל ist dunkel. שבל ist offenbar verwandt mit שפל und שול, niedrig und der untere Saum eines Gewandes. Merkwürdigerweise bezeichnet daßelbe Wort שִבלֶת Kornähre und Strudel im Strom. שבלת שטפתני (Ps. 69, 13). Strudel entstehen durch plötzliches Hineinstürzen des strömenden Wassers in eine Tiefe, und somit entfernt sich die Bedeutung Strudel nicht von der Bedeutung des ,"abwärts", die in שול und שפל liegt. Demgemäß wäre auch שביל nicht einfach Weg, sondern ein jählings abwärts führender Weg, im Gegensatz zu מסלה, von ללo, dem aufwärts führenden Pfad. Jirmija 18, 15 in dem Verse: כי שכחוני עמי לשוא יקטרו ויכשילום בדרכיהם שבילי עולם ללכת נתיבות דרך לא סלולה stehen vier verschiedene Bezeichnungen für "Weg" und liegt der Sinn des Satzes nur in der richtigen Würdigung der verschiedenen Nuancen des Begriffes. דרך ist die Bewegung eines Wesens zu einem Ziele überhaupt. אורח der soziale Weg, der den Menschen zum Menschen gesellt. (Daher Jes. 2, 3 ויורנו מדרכיו ונלכה באורחתיו: von den Wegen des jüdischen Individuums, zu denen auch עריות ,מאכלות אסורות usw. gehören, werden nur einige, die sozialen jüdischen Wege aber alle Gemeingut der Völker werden). שביל der abschüssige Weg, den man auch unfreiwillig geht. מסלה der aufwärts führende Pfad, den nur die freie Energie des sittlichen Menschen, nicht aber die Materie geht. נתיב, verwandt mit נרב, ein Pfad, den man aus freier Entschließung einschlägt. Rings um sich sieht der Mensch nur שבילים und zwar שבילי עולם, außer ihm stürzt die Materie jählings dem Ziele zu, folgt blind der Kraft, welche die Wesen führt, und stets und wandellos sieht er diese Gänge unfreier Gebundenheit. "Was hat mein Volk dazu gebracht, mich zu vergessen und dem Nichtigen Weihopfer zu streuen? Die Unfreiheit, die sie überall um sich gewahrten, brachte sie zum Straucheln in ihren Lebenswegen, so daß sie freiwillig den Weg einschlugen, der nicht aufwärts führt." Von Gottes Wegen heißt es: auch sie "führen mit unwiderstehlicher, jäher Kraft; allein sie führen hindurch durch die Fluten auf unsichtbarer Spur!" בים דרכך ושבילך במים רבים ועקבותיך לא נודעו (Ps. 77, 20). — Bezeichnet nun שבל einen jähen, plötzlichen Zusammensturz von Kräften, so kann vielleicht שבלת, wie Strudel, auch eine plötzliche Entwicklung von Kräften bedeuten, die bis dahin geschlossen zum Ziele strömten, wie dies in der Ähre der Monokotledonen erscheint. Ohne Ansatz und Anzeichen einer Fruchtentwicklung steigt der Halm einfach und einheitlich empor, und plötzlich bildet sich die Krone von allseitig sich entladenden Fruchtkörnern.

Siftei Chakhamim, Genesis 41:5:1

Tudel in O.F. Rashi is saying that in O.F., a grain stalk is called tudel, although this also means a wooden reed. And so too it is in Hebrew.

Siftei Chakhamim, Genesis 41:5:2

Seines in O.F. Rashi is answering the question: How could ears of grain be described as בריאות (literally: “healthy”)? This applies only to animals, as with the cows before. Rashi answers: In O.F., good ears of grain are called seines, which in Yiddish is frisch. Thus in Hebrew, too, בריאות can apply to both.

Steinsaltz on Genesis 41:5

He slept and dreamed a second time that same night, and behold, seven ears of grain were growing on one stalk. In years of especially fertile harvests, two or three ears might grow from a single stalk. The vision Pharaoh saw in his dream of seven ears on a single stalk is most unusual. These ears were plump and good.

Musar

Samael injured Jacob's thigh joint, which symbolizes the later descendants who suffered under harsh decrees in exile. The Hasmoneans reversed this injury by overcoming the Greeks, turning the vulnerable thigh into a solid foundation for the candelabra.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 145

What all this has to do with Samael injuring the כף ירך יעקב, the thigh joint of Jacob, is simple. Our sages say on 32,26: וירא כי לא יוכל לו, ויגע בכף ירכו ותקע כך ירך יעקב, that the thigh joint of Jacob refers to the later descendants who experienced the harsh decrees by the various nations who were their hosts in exile. When the Hasmoneans overcame the Greeks, they reversed this injury, i.e. the כף became a פך a cruse of oil. What had been a vulnerable part of Jacob's ירך now became the solid basis of the candelabra, ירך מנורה.

Targum

In Genesis 41:5, both Targum Onkelos and Targum Jonathan recount Joseph's second dream of seven healthy ears of grain on a single stalk.

Onkelos Genesis 41:5

He fell asleep and had a second dream. Behold, seven ears of grain [corn] came up on a single stalk, wholesome and good.

Targum Jonathan on Genesis 41:5

And he slept, and saw a second dream; and, behold, seven ears arose on one stalk, full and good;

וְהִנֵּה֙ שֶׁ֣בַע שִׁבֳּלִ֔ים דַּקּ֖וֹת וּשְׁדוּפֹ֣ת קָדִ֑ים צֹמְח֖וֹת אַחֲרֵיהֶֽן׃ 6 E But close behind them sprouted seven ears, thin and scorched by the east wind.
Pharaoh's dream in Genesis 41 symbolized the worsening famine each year, with Rashi and Ibn Ezra explaining the significance of the east wind. Midrash texts highlight the respect shown to royalty by various biblical figures and Joseph's ability to interpret Pharaoh's dream accurately. Mishnah Bava Metzia 9 discusses the conditions under which a cultivator can subtract from owed produce due to damage, with Rabbi Yehuda adding specific conditions. Targum translations emphasize the destructive effects of the east wind in Pharaoh's dream.

Commentary

Pharaoh's dream in Genesis 41:6:1 featured ripe ears of corn and thin ones growing immediately after, symbolizing the immediacy of the famine worsening each year. Rashi explains the term "שדופת" as being burnt up by the east wind, while Ibn Ezra clarifies that "shedufot kadim" refers to being blasted by the east wind. The wind from the east, called bise in old French, was considered bad in this context, contrary to other beliefs that the east wind is a blessing.

Chizkuni, Genesis 41:6:1

ושדופות קדים, “and parched by the east wind;” the wind coming from the eastern regions is known as kadim. It had been heated by the sun from which it blew in, as the sun there had risen earlier. This is alluded to in the expression קדמה מזרחה, (Exodus 27,13). The reason why the “west” in Hebrew is called: מערב, is that when the sun sets in the west it is evening.

Ibn Ezra on Genesis 41:6:1

AND BLASTED. U-shedufot kadim means they were blasted by a wind coming from the east for kadim means east. East is so termed because the sun rises there first. (Kedem means first. Cf. Is. 23:7; Ezek. 38:17. I.E. makes this point because kedem can also mean front. However, a circular object (the earth) has no front (Krinsky). Shedufot kadim can be rendered as blasted by the east. Hence I.E. points out that east refers to an east wind.)

Ramban on Genesis 41:6:1

SPRUNG UP AFTER THEM. Not that he saw them springing up —[although the word tzomchoth is actually in the present tense] — for he saw ripe ears of corn. But the verse is to be interpreted as if it said “they sprang up,” [i.e., tzamchu, which is in the past tense], suggesting that no sooner did he see the full ears than he immediately saw the thin ones coming up after them, for he saw the sign of immediacy in all facets of the dream.

Rashbam on Genesis 41:6:1

והנה חלום. Just as Yaakov had faced a new reality in 29,25 when he woke up finding that Leah had been his mate in bed, so Pharaoh now faced a new reality, i.e. he found that what he had considered as reality, the images he saw while he had been asleep, had only been a dream.

Rashi on Genesis 41:6:1

ושדופת PARCHED old French hales, (i.e. burnt up by the east wind) — But the Targum renders it by שקיפן קדום beaten upon by the east wind (and so burst open). This Aramaic word שקיפן is of the same root as משקוף a lintel, which is beaten continually by the door which knocks against it.

Rashi on Genesis 41:6:2

קדים is THE EAST WIND — called bise in old French

Siftei Chakhamim, Genesis 41:6:1

Hasledes in O.F. Rashi [is answering the question:] שידפון is a type of disease, affecting only people, not grain. [So why does it say שדופות]? He answers: In O.F., [afflicted grain] is called hasledes, even though this is a human disease. And so it is in Hebrew. Whereas Onkelos does not translate שדופות as שידפון, but as שקיפן, which means “beaten.” So explains Re’m. But Maharshal writes about this: To me it does not seem so, because in Devarim 28:22 Rashi clearly explains that שידפון is an epidemic affecting grain. It must be that שידפון and שדופות are different, for Rashi cites a different O.F. word here than he does there. And we cannot say that here Rashi is explaining [it in connection with] the wind, because Rashi there explains differently in connection with the wind.

Siftei Chakhamim, Genesis 41:6:2

The wind from the east which is called bise [in O.F.]. Rashi is answering the question: It is implied here that the east wind is bad, while in Yoma 21b it says that the east wind is the best of all winds and it is a sign of blessing for the world. Thus Rashi explains: “The wind from the east which is called bise.” Rashi is saying that the east has three kinds of winds, and the one called bise is bad.

Steinsaltz on Genesis 41:6

Behold, he saw seven ears, thin and blighted by the dry east wind. These inferior ears were growing after them.

Tur HaArokh, Genesis 41:6:1

צומחות אחריהן, “were growing forth after them.” Pharaoh did not actually see these kernels growing in his dream. They were already fully grown when they appeared in his dream. The language used was only meant to show the fact that the good kernels were followed immediately by the windblown ones. The windblown kernels are not described as having all grown on a single stalk, suggesting that each successive one was forecasting that the famine would get worse from year to year

Midrash

In Midrash Tanchuma Bo 7:3, it is mentioned that Moses, Joseph, Jacob, Elijah, Hananiah, Mishael, Azariah, and Daniel all showed respect to royalty. In Midrash Tanchuma Miketz 3:5, Pharaoh tested Joseph by altering his dream slightly, and Joseph corrected him, impressing Pharaoh. In Bereshit Rabbah 89:4, it is discussed how Pharaoh's dream was significant because a king's dream pertains to the entire world, and there are interpretations related to the Nile and the symbolism of good and bad years.

Bereshit Rabbah 89:4

“And Pharaoh was dreaming” – do not all people dream? Astonishing! It is, rather, that a king’s dream pertains to the entire world. “And Pharaoh was dreaming.” Rabbi Yoḥanan said: The wicked stand over their gods – “and Pharaoh was dreaming: and, behold, he stood at the Nile.” (The phrase “at [al] the Nile” can also be translated “over the Nile.” ) But the righteous, their God stands over them [to protect them]: “Behold, the Lord stood over him” (Genesis 28:13). “And, behold, there were coming up from the Nile seven cows, fair of appearance and fat-fleshed, and they grazed in the pasture [baaḥu]. And, behold, seven other cows were coming up after them from the Nile, unsightly of appearance and lean of flesh, and stood alongside the other cows on the bank of the Nile” (Genesis 41:2–3). “And, behold, [there were coming up] from the Nile” – it was a hint to him, (This was a hint as to the meaning of the dream. ) as plenty comes to Egypt only by means of the Nile, and similarly, famine comes to Egypt only by means of the Nile. “And, behold, from the Nile” – when the years are good, the creatures become brethren [aḥim] with one another. “They grazed in the pasture [baaḥu]” – love [ahava] and fraternity [aḥva] come to the world. Likewise it says: “Your livestock will graze on that day on a broad plain [kar nirḥav]” (Isaiah 30:23) – a satiated [kiri] slave, a satiated [kiri] master. Likewise it says: “The mountains will bear peace [for the people]” (Psalms 72:3) – if the mountains have borne their produce, there is peace among the people. “And, behold, seven stalks, thin and blighted by the east wind, were growing after them” (Genesis 41:6). “And, behold, seven stalks, thin…” – when the years are bad, people’s bodies break out in sores. (The term employed by the verse for growing is tzomeḥot, and in rabbinic Hebrew the related term tzemaḥim is another word for sores. )

Midrash Tanchuma, Bo 7:3

Why did Pharaoh and his servants approach him, saying: Get you? The time Pharaoh told him: Get thee from me, see my face no more (ibid. 10:29), he (Moses) insisted: But we shall not leave until all these servants shall come down unto me (ibid. 11:9), to escort us from this place. This verse indicates that Moses paid homage to royalty, since he did not say to him: “You and all your servants.” In fact, the Holy One, blessed be He, had previously charged Moses and Aaron to be respectful to royalty, as it is said: And the Lord spoke unto Moses and Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt (ibid. 6:13). Joseph was respectful to royalty when he said: It is not in me; God will give Pharaoh an answer of peace (Gen. 41:6). Jacob was respectful to royalty; and Israel strengthened himself, and sat upon the bed (ibid. 49:2). Elijah paid homage to royalty, as is said: And the hand of the Lord was on Elijah (I Kings 18:46). Hananiah, Mishael, and Azariah also were respectful to royalty, and so was Daniel.

Midrash Tanchuma, Miketz 3:5

And Pharaoh said unto Joseph: “I have dreamed a dream (ibid.). As he was about to relate the dream to him, he decided to test Joseph by altering the dream slightly. He said: “Seven kine went up out of the Nile, fat and well-formed,” whereupon Joseph replied: “That is not so, you saw fat and healthy kine.” “And there were,” he said to him, “seven lean and ill-favored kine.” And Joseph replied: “You did not see this but rather ugly-appearing and thin-fleshed kine.” “And there were seven full and good ears of corn,” he continued. Whereupon Joseph answered: “That too is not so, you saw fat and good ones.” “There were seven shrunken ears of corn,” he added. And Joseph responded: “That is not so, you beheld seven ears of corn, withered thin and blistered by the east wind.” Pharaoh began to wonder about this. He said to him: “You must have been behind me when I had my dream,” as it is said: For inasmuch as God hath shown thee all this, there is none so discreet and wise as thou (ibid. v. 39).

Mishnah

If a field given to a cultivator is damaged by grasshoppers or wind blast, the cultivator can subtract from the produce owed only if it is a regional disaster affecting all fields. Rabbi Yehuda adds that regardless of the situation, if the cultivator received the field for a fixed sum, he cannot subtract from the produce owed. (Mishnah Bava Metzia 9:6)

Mishnah Bava Metzia 9:6

In the case of one who receives a field from another to cultivate and grasshoppers consumed it or it was wind blasted, if it is a regional disaster which affected all the fields in the area, the cultivator subtracts from the produce he owes as part of his tenancy. If it is not a regional disaster, the cultivator does not subtract from the produce he owes as part of his tenancy. Rabbi Yehuda says: If the cultivator received it from the owner for a fixed sum of money, whether this way, i.e., there is a regional disaster, or whether that way, i.e., there was no regional disaster, he does not subtract the produce he owes as part of his tenancy.

Quoting Commentary

Rashi explains that the term חבורה refers to a wound where the blood congeals but does not come out, with a similar meaning to the French word "tache". The Targum translates חבורה as משקופי, denoting "beating", and also translates שדופות as שקיפן, meaning "beaten". Similarly, the German Commentary on Mishnah Bava Metzia 9:6:2 states that the Targum translates שדופות as שקיפן, meaning "ausgeschlagen".

German Commentary on Mishnah Bava Metzia 9:6:2

ausgedroschen worden. Targ. zu שדופות (Gen. 41, 6): שקיפן, ausgeschlagen.

Rashi on Exodus 21:25:3

חבורה is a wound in which the blood is congealed but does not come out, only that the flesh on that spot becomes red. The word חבורה means tache in old French Similar is, (Jeremiah 13:23) “[Can an Ethiopian change his skin] or the leopard his spots (חברברתיו)”. The Targum renders it (חבורה) by משקופי, an expression denoting “beating”, batture in old French Similarly it translates (Genesis 41:6) שדופות קדים, “blasted with the east”, by שקיפן קדום, “beaten by the east wind”. So, too, the lintel it termed “משקוף” (from the root שקף “to beat upon”), as, e. g., in the expression על המשקוף, because the door beats against it.

Rashi on Leviticus 26:36:3

עלה נדף A RUSTLING LEAF — i. e. a leaf which the wind pushes along and beats it against another leaf, so that, in tapping it, it produces a sound. This, too, is its translation in the Targum: the sound of a leaf דשקיף — a term that signifies beating. The words (Genesis 41:6): שדופות קדים are rendered in the Targum by שקיפן קידום, beaten by the east wind, the first word being of the same meaning as משקוף, a lintel, that being the place against which the door beats. Similarly the Targum translation of חבורה, a wound, (Exodus 21:25), is משקופי (a spot that has been beaten).

Targum

In Genesis 41:6, Onkelos and Targum Jonathan both describe seven thin and scorched ears of corn that grew after the healthy ones, emphasizing the destructive effects of the east wind.

Onkelos Genesis 41:6

And behold, seven ears, thin [smitten] and scorched [beaten] by the east wind, grew up after them.

Targum Jonathan on Genesis 41:6

and, behold, seven ears, thin and blighted with the east wind, sprang up after them.

וַתִּבְלַ֙עְנָה֙ הַשִּׁבֳּלִ֣ים הַדַּקּ֔וֹת אֵ֚ת שֶׁ֣בַע הַֽשִּׁבֳּלִ֔ים הַבְּרִיא֖וֹת וְהַמְּלֵא֑וֹת וַיִּיקַ֥ץ פַּרְעֹ֖ה וְהִנֵּ֥ה חֲלֽוֹם׃ 7 E And the thin ears swallowed up the seven solid and full ears. Then Pharaoh awoke: it was a dream!
Chasidut explains the seven ways the Evil Inclination tempts individuals to sin, emphasizing the importance of teshuvah to extract good deeds from its influence. The Torah portion of Miketz provides advice on serving God, while the light of Hanukkah candles should only be used to direct oneself towards God. Ibn Ezra discusses how Hebrew speakers convey meaning clearly through different words and spellings. The Talmud notes Noah's prohibition from sexual relations in the Ark and advises on when to engage in relations for those desiring children. Proverbs 1:8 advises to heed parental discipline, while Targum describes Pharaoh's dream in Genesis 41:7.

Chasidut

The Evil Inclination tempts individuals to sin in seven ways, including love of money and pleasure, fear of punishment, self-glorification, triumph over enemies, self-praise, attachment to worldly desires, and seeking dominion. Through teshuvah, one can extract the good deeds performed from the influence of the Evil Inclination. The Torah portion of Miketz is read on Hanukkah as the Torah provides advice on how to serve God and return to Him. It is forbidden to use the light of the Hanukkah candles for any purpose other than directing oneself towards God.

Me'or Einayim, Miketz 4

And behold, seven other cows etc. (Gen. 41:3), for the Evil Inclination comes to induce him to sin in the seven characteristics: to love the desire for money and other pleasures; to be in awe of punishment; to glorify himself; to triumph over his enemies; to praise himself; to be attached to all these things; and to take dominion for himself. And the cows swallowed etc. (cf. Gen. 41:4), for with all of the mitzvot he performs, he gives power to the Shell, God save us; and that is [the meaning of] swallowed, that is to say that the Shell swallows the Torah and the mitzvot. But no one would have known that they had eaten them etc. (Gen. 41:21), therefore when the person does teshuvah “His sins become good deeds” (Yoma 86b), meaning he extracts the good deeds that he performed from under the Shell’s hand. And Pharaoh awoke, and behold, it was a dream (Gen. 41:7), when a person awakes from a sleeping time and behold, it was a dream [halom], which suggests “He returned and healed [halim].” Based on this reason, we read the Torah portion in question on Hanukkah, because the Torah is advice as is written, I have advice [and sound wisdom; I am insight, I have strength] (Proverbs 8:14) – it advises a person how to serve God and to return to [God] (omitted)[*The notation נשמט ("omitted") appears in the Hebrew text in all editions.]. Therefore it is forbidden to use [the Hanukkah candles’] light, since a person can turn in no direction other than to God alone – not for the sake of this world and also not for the sake of the next world.

Commentary

Pharaoh awoke from his dream and realized it was complete, feeling troubled until morning as he pondered a possible third dream, ultimately recognizing the two dreams had the same content. The dream of the ears of corn devouring each other puzzled Pharaoh, leading him to seek interpreters. The Torah emphasizes that Pharaoh understood the dreams were not reality upon waking, leading him to call in wise men for interpretation.

Chizkuni, Genesis 41:7:1

ותבלענה השבלים, “the kernels swallowed;” some commentators understand this expression as describing the kernels growing so high that they completely covered the ones which had grown earlier so that they could no longer be seen. The word בלע certainly appears in this sense; of course the word ותבלענה in our verse is not to be understood literally, as G-d does not show people things in dreams which are impossible to occur in reality, such as elephants sliding through the eye of a needle.

Chizkuni, Genesis 41:7:2

והנה חלום, and Pharaoh realised that what he had seen was in a dream. Whenever a person is dreaming, he believes that the images shown him represent reality, and that is why he reacts to them with different degrees of joy or consternation. As soon as he wakes up, he realises that what had so emotionally disturbed him had only been a dream. Proof of this statement can be found in Isaiah 29,8: והיה כאשר יחלום הצמא והנה שותה והקיץ ונפשו שוקקה, “like one who is thirsty and dreams that he is drinking, but when he wakes up he finds himself faint and utterly parched.” Pharaoh was meant to react in a similar manner to the cows he saw consuming cows twice their size without gaining weight. However he waited until Joseph had completed his interpretation. Some commentators point out that as far as the cows in Paraoh’s dream are concerned, we do not even find that the Torah writes that upon awaking he realised that this had been only a dream. [as opposed to the dream with the stalks of kernels of grain.] The reason for this is that it does happen in real life occasionally that one cow eats another cow. Kernels of grain consuming other kernels of grain however, is something that is unheard of.” This is why the Torah added the words: “and here it had been a dream,” to describe Pharaoh’s reaction when awaking. Another interpretation of these two words is that Pharaoh now realised that the dream had ended.

Da'at Zekenim on Genesis 41:7:1

ותבלענה השבלים, “the ears swallowed;” the text is not to be understood literally; the meaning appears to be that each successively growing ear of corn completely covered the one that had grown before it, so that it could not be seen by the beholder, but it had not vanished as does the food one swallows. The expression בלע in the sense of “covering” occurs in Numbers 4,20, when the holy vessels being packed before the Israelites broke camp is discussed. According to the Talmud, tractate B’rachot, folio 55, where dreams are discussed at length, the Talmud states that G–d does not send a dream to a person in which he is shown something that does not make any sense, such as an elephant passing through the eye of a needle. This statement is to be understood as an aggadah. The plain meaning of our verse is that Pharaoh believed he had seen the ears of corns being swallowed by their hollowed out counterparts. This is why the Torah had to add that when he awoke he realised that he had not seen something real, but that it was a dream in which one does see such things. Pharaoh could understand that cows eat each other, but he was baffled by ears of corn consuming one another. Hence he was convinced that he had only dreamt, although the dream was very vivid.

Ibn Ezra on Genesis 41:7:1

Ha-mele’ot (full) has the same meaning as ha-beri’ot (rank). (Verse 5 reads beri’ot ve-tovot (rank and good). Similarly verse 7 reads, ha-beri’ot ve-ha-mele’ot (rank and full). I.E. points out that beri’ot when referring to ears of corn means full because the term bari (rank), which means fat, can only be used when referring to animals; i.e., one cannot speak of a fat plant. Hence I.E. points out that here bari means full (Filwarg). Thus beri’ot ve-tovot means the same as mele’ot ve-tovot. On the other hand I.E.’s comment may pertain only to verse 7. In this case I.E. is pointing out that the Bible there uses two synonyms, mele’ot and beri’ot, for full (Weiser).)

Or HaChaim on Genesis 41:7:1

וייקץ פרעה והנה חלום, Pharaoh awoke and it had been a dream. It is possible that when Pharaoh dreamed the section about the ears of corn he had not noticed during the dream that he was only dreaming. He may have thought that he was awake due to the extreme clarity with which he saw that scene. After he got up from his sleep, however, he realised in retrospect that he had been dreaming. This is why the Torah had to add: "Pharaoh awoke."

Rabbeinu Bahya, Bereshit 41:7:1

וייקץ פרעה והנה חלום, “Pharaoh awoke, and here it had been a dream.” Actually, the Torah should have written והנה חלומות, “and here it had been dreams,” seeing that Pharaoh had awoken twice, each time after a different dream. The reason that the Torah wrote חלום, “dream” (sing.) was because Pharaoh himself felt that the two phenomena he had dreamt about were part of one and the same dream. However, he did not understand the message.

Radak on Genesis 41:7:1

ויקץ פרעה, he awoke briefly between the first dream and the second dream. Had the dreams been one continuous experience without Pharaoh waking up in between, he himself would have understood immediately that the scenario he saw in the second dream was closely related to the scenario he had seen in the first dream. Seeing that there were two separate dreams, this indicated to Joseph that the events foreshadowed would come to pass without delay.

Radak on Genesis 41:7:2

והנה חלום, the dream was complete. He did not dream any more during that night.

Ramban on Genesis 41:7:1

AND PHARAOH AWOKE, AND, BEHOLD, IT WAS A DREAM. The meaning thereof is that “there was a complete dream before him.” Thus the language of Rashi. In my opinion (Ramban finds a difficulty in Rashi’s interpretation. If the sense of the verse is that Pharaoh felt that an entire dream had been presented to him, why was he not troubled until the following morning? Ramban therefore presents his own interpretation. (Aboab.)) the verse alludes to the fact that Pharaoh lay awake, thinking about his dream, wondering whether he will see yet a third manifestation, and when he arose in the morning and had not dreamed again, his spirit was disturbed. This is the meaning of the verse, And it came to pass in the morning that his spirit was troubled. (Verse 8 here.) In the case of Nebuchadnezzar, however, it says, And his spirit was troubled, and his sleep broke from him, (Daniel 2:1.) for even the night brought no rest to his mind. The verse mentions, And Pharaoh awoke, in order to indicate a matter stated in the Book of Sleep, (Apparently this book by some unknown medieval author dealt with the art of interpreting dreams. But see Tractate Berachoth 56 a, in connection with a man called Bar Hadya, whose profession was interpreting dreams, where the Talmud relates: “As he went away, his book fell down,” thus indicating that books dealing with this topic were prevalent even in Talmudic times.) i.e., that a dream which is followed in the same sleep by another dream with different content is not fulfilled. Therefore the verse says that when he awoke it was a dream fit for fulfillment. Yet he thought about it till morning, that perhaps he will have his dream a third time in the manner in which it had been repeated. But Pharaoh himself realized that the two dreams had the same content. This is why the verse states, And behold, it was a dream. So, likewise, did Pharaoh state it: I have dreamed ‘a dream,’ and none can interpret it, (Verse 15 here.) and he did not refer to the plural form, “dreams.” This is also the sense of the verse, And I saw in my dream. (Verse 22 here.) Scripture however states, But none could interpret ‘them’ to Pharaoh, (Verse 8 here.) meaning that none could interpret even one of them.

Rashi on Genesis 41:7:1

הבריאות sains in old French; English HEALTHY.

Rashi on Genesis 41:7:2

והנה חלום AND, BEHOLD. IT WAS A DREAM — and behold a whole dream was completed before him (i.e. representation of what was evidently a completed whole had passed before him as a dream during his sleep) and demanded an interpreter.

Sforno on Genesis 41:7:1

והנה חלום, he himself felt that it was all one dream, and that what had been shown him during the second dream was a continuation of the first dream. When he referred to בחלומי, “in my dream,” (sing.) in verse 22 he himself made this point.

Siftei Chakhamim, Genesis 41:7:1

A whole dream was complete before him... I.e., the first time [he woke up] he decided to sleep more, perhaps he will dream more, as in fact happened. But the second awakening was at the end of his sleep, close to morning when he would not sleep more. Thus, the dream was complete and required interpreters. [Alternatively: Rashi knows it means this] because והנה [usually] indicates the timing, that it happened just now. But here we cannot say it means: “Behold, the dream was completed after he woke,” because the dream was completed even before he woke, when he saw the ears eating the other ones. [Alternatively,] it seems to me [that Rashi explains it so] because after the first dream Pharaoh may have thought it was completed, but it was not — for it says, “As for the dream being repeated twice to Pharaoh, it is because the thing stands ready...” (v. 32). (Nachalas Yaakov)

Steinsaltz on Genesis 41:7

The thin ears swallowed the seven plump and full ears. This dream is even stranger than the previous one, as in the first dream, cows were eating, and in this dream, ears of grain are eating. And Pharaoh awoke, and behold, this too was only a dream . 1

Tur HaArokh, Genesis 41:7:1

ותבלענה, “they devoured, etc.;” use of the word ותאכלנה has been avoided by the Torah here. The reason is that this word is inappropriate for kernels which were the subject in our verse, as opposed to verse 4 where the consuming of cows is described as their being “eaten,” ותאכלנה. The word ותבלענה is parallel to כבלע את הקודש in Numbers In practice, the windblown kernels grew and enclosed the good ones until the latter were as if they had never existed. Some commentators understand the word ותבלענה as literally meaning that the windblown kernels devoured their healthy counterparts. If so, the expression בליעה instead of אכילה, needs further elaboration. On the words וייקץ פרעה והנה חלום at the end of our verse, Rashi comments that the Torah merely indicates that this was the end of the dream Nachmanides writes that the Torah informs us that Pharaoh was preoccupied with his dream even after having awakened, i.e. realizing that what he had seen was not reality. He was wondering whether he would have a third dream that might enable him to make sense of the first two images. When he finally arose in the morning without having had an additional dream, he became very agitated. This is why the Torah continues with: “it was in the morning, and he proceeded to call in the necromancers of Egypt and all its wise men.” This is quite different from what we are told in Daniel 2,1 about Nevuchdnezzar’s dream. That King’s anxiety is described as ותתפעם רוחו, a more intense kind of agitation and trepidation than that which bothered Pharaoh. Nevuchadnezzar called in the potential interpreters still in the middle of the night, not waiting until a normal hour in the morning.

Tur HaArokh, Genesis 41:7:2

והנה חלום, “and, behold, it had only been a dream.” From the use of the singular “a dream,” although Pharaoh had seen two distinctly separate visions in his dream, the Torah hints that he himself realized that it had all been part of a single dream, as Joseph was to confirm to him later. The words ואין פותר אותם לפרעה, mean that not even a single one of the necromancers and the wise men had suggested interpretation that appealed to Pharaoh.

Tze'enah Ure'enah, Miketz 4

“Pharaoh awoke and it was a dream” [41:7]. Pharaoh woke up and saw that the dream needed to be interpreted. Hizkuni asks a question here. Why did the verse not say at the first dream, “Pharaoh awoke and it was a dream”? He should also have needed to interpret the first dream. The explanation is that in the dream where the cows ate the other cows, this is not such a great novelty, since cows have mouths with which to eat. However, the seven ears eating the other seven ears is something novel. Therefore Pharaoh was frightened about the seven ears. (Hizkuni, Genesis, 41:7.)

Midrash

au and his sons took their possessions and went away from the land of Canaan, and ‎they dwelt in the land of Edom. And the sons of Esau became a great people, and they ‎multiplied exceedingly. And Jacob and his sons and all his household dwelt in the land of ‎Canaan, in the place where his father Abraham had sojourned. And the days of mourning for ‎Isaac were completed, and Jacob and his sons returned to their dwelling place. And Jacob ‎continued to mourn for Joseph, his son, and he came to the pit where Joseph had been cast by ‎his brothers, and he wept bitterly for him. And Jacob said: Oh Joseph, my son, would that I had ‎died in thy stead, for I know that thou didst not deserve to be cast into this pit. And Jacob ‎wept and lamented for Joseph many days, and he could not be comforted. And Jacob said unto ‎his sons: Go and seek for Joseph, and bring me word concerning him, whether he be alive or ‎dead. And Jacob's sons went forth to seek for Joseph, but they could not find him. And they ‎returned and said unto their father: We have not found Joseph, and we know not what hath ‎become of him. And Jacob wept and mourned for Joseph, and he refused to be comforted ‎concerning him. And he said: I will go down into the grave mourning for my son Joseph, for I ‎know that he is dead. And the days of mourning for Isaac were completed, and Jacob and his ‎sons returned to their dwelling place. And Jacob continued to mourn for Joseph, his son, and he ‎came to the pit where Joseph had been cast by his brothers, and he wept bitterly for him. And ‎Jacob said: Oh Joseph, my son, would that I had died in thy stead, for I know that thou didst ‎not deserve to be cast into this pit. And Jacob wept and lamented for Joseph many days, and ‎he could not be comforted. And Jacob said unto his sons: Go and seek for Joseph, and bring ‎me word concerning him, whether he be alive or dead. And Jacob's sons went forth to seek for ‎Joseph, but they could not find him. And they returned and said unto their father: We have not ‎found Joseph, and we know not what hath become of him. And Jacob wept and mourned for ‎Joseph, and he refused to be comforted concerning him. And he said: I will go down into the ‎grave mourning for my son Joseph, for I know that he is dead. And the days of mourning for ‎Isaac were completed, and Jacob and his sons returned to their dwelling place. And Jacob ‎continued to mourn for Joseph, his son, and he came to the pit where Joseph had been cast by ‎his brothers, and he wept bitterly for him. And Jacob said: Oh Joseph, my son, would that I had ‎died in thy stead, for I know that thou didst not deserve to be cast into this pit. And Jacob ‎wept and lamented for Joseph many days, and he could not be comforted concerning him. And ‎he said: I will go down into the grave mourning for my son Joseph, for I know that he is dead. ‎And the days of mourning for Isaac were completed, and Jacob and his sons returned to their ‎dwelling place. And Jacob continued to mourn for Joseph, his son, and he came to the pit ‎where Joseph had been cast by his

Sefer HaYashar (midrash), Book of Genesis, Miketz 2

And the king commanded after this, and they summoned other wise men, and they came and ‎stood before the king. And the king related unto them his dream, and they gave him the same ‎interpretation. And the anger of the king burned, and he was very wroth. And the king said ‎unto them: Verily, you have spoken lies, and your words are false hoods. And the king ‎commanded and they proclaimed throughout the whole land of Egypt, saying: It is the ‎pleasure of the king, and of his great men, that every wise man who knoweth and ‎understandeth to interpret dreams, and who will not come this day before the king, the same ‎shall be put to death. And the man that will impart the correct interpretation of his dreams he ‎will be given all that he may require of the king. And all the wise men of the land of Egypt, and ‎all the magicians, and all the sorcerers that were in the land of Egypt, and in Goshen, and in ‎Tachpanham, and in Zoan, and in the boundaries of Egypt came, and all of them stood before ‎the king. And all the governors and all the princes of the kings assembled from all the cities of ‎Egypt and they seated themselves before the king, and the king related his dreams unto the ‎wise men and his princes. And all those that were before the king were greatly astonished at ‎the vision, and all of then divided themselves in several divisions concerning the interpretation ‎of the dream. Part of them interpreted it unto him saying, seven fat cows are seven kings who ‎will rule over Egypt from the seed of the king. And the seven lean cows are seven princes who ‎will stand up against them in the latter days and destroy them; and the seven rank ears are the ‎seven great princes of Egypt who will fall in the wars of the kings by the hands of the seven ‎princes, their enemies, less powerful. And part of them interpreted the king's dream in this ‎wise, saying: The seven fat cows are the seven fortified cities of Egypt, and the seven lean ‎cows are the seven nations of the land of Canaan, who will come over the seven cities of Egypt ‎and destroy them in the latter days. And the seven rank ears, and the seven blasted ears ‎which thou hast seen in the second dream are a sign that the gov ernment of Egypt will return ‎once more unto thy seed in the latter days. And under their reign all the people of the cities of ‎Egypt will go in turn against the seven cities of Canaan, and though more powerful than them ‎selves they will destroy them and reclaim the govern ment of Egypt unto thy seed. And others ‎among them said unto the king: This is the interpretation of thy dreams: The seven fat cows ‎are seven queens which thou wilt take to wives in thy latter days, and the seven lean cows ‎signify, that all these wives will die during the life time of the king. And the seven rank ears, ‎and the seven blasted ears, which thou hast seen in thy second dream, are fourteen children, ‎who will stand up in the latter days and fight among them selves, and the seven weaker ones ‎will smite the stronger ones.‎

Sefer HaYashar (midrash), Book of Genesis, Vayeshev

And when the year came around, the sons of Jacob journeyed from Shechem, and they came ‎unto Hebron to Isaac, their father, and they dwelt there, only their sheep and cattle and all ‎belonging to them, they drove daily for pasture unto Shechem, for there was good and fat ‎pasture about there in those days. And Jacob and his sons and all their households dwelt in the ‎valley of Hebron. And it came to pass on those days and in that year, which was the one ‎hundredth year of Jacob’s life, and the tenth of his return from Padan-Aram, that Leah, Jacob's ‎wife, died; and she was fifty one years of age at the time of her dying in Hebron. And Jacob ‎and his sons buried her in the cave of the field of Machpelah, which Abraham had bought from ‎the sons of Heth for a burial ground. And the sons of Jacob dwelt with their father in the valley ‎of Hebron, and all the inhabitants of the land knew their strength and their fame was all over ‎the land. And Joseph, and Benjamin, his brother, the sons of Rachel, Jacob’s wife, were quite ‎young in those days, and they did not go forth with their brothers in the war against the seven ‎cities of the Amorites. And when Joseph saw the strength and greatness of his brothers he ‎lauded and praised them, but he considered himself greater than they and he thought himself ‎above them. And his father Jacob loved him, indeed, more than his other brothers, and he ‎made unto him a coat of many colors out of his love to him. And when Joseph saw himself ‎more beloved by his father than all his brothers, he continued to regard himself far above his ‎brothers, and he brought unto his father evil reports concerning them. And when the sons of ‎Jacob saw all the actions of their brother Joseph against them, and that their father loved him ‎best of all, they hated him and they could not speak to him peaceably all the time.‎ And Joseph was seventeen years old, and he still continued to regard himself above his ‎brothers and to exalt himself above them. And at that time Joseph dreamed a dream, and he ‎came unto his brothers to tell them of his dream, and he said unto them: I dreamed a dream, ‎and behold, we were binding sheaves in the field, and lo, my sheaf arose and also stood ‎upright, and behold your sheaves stood round about and made obeisance to my sheaf. And ‎his brothers said unto him: What is the meaning of this dream that thou didst dream? Dost ‎thou think in thine heart to govern and to rule over us. And Joseph came also unto his father ‎informing him of his dream, and Jacob heard the words of his mouth and he kissed him and ‎Jacob blessed Joseph. And when the sons of Jacob saw that their father had kissed and ‎blessed Joseph and that he loved him so dearly, they became jealous of him and they hated ‎him still more. And afterwards Joseph dreamed another dream and he related it unto his ‎father in the presence of his brothers, and he said unto his father and brothers: Behold, I have ‎dreamed another dream, and lo, the sun, and the moon, and eleven stars bowed down ‎before me. And Jacob heard the words of Joseph and his dream, and he saw that his brothers ‎hated Joseph on account of these words, and Jacob rebuked Joseph in the presence of his ‎brothers, saying: What is the meaning of this dream which thou hast dreamed that thou ‎exaltest thyself over thy brothers who are greater than thou. Thinkest thou perhaps in thine ‎heart that we will come, I and thy mother and thy eleven brothers to bow down before thee, ‎that thou speakest these words. And his brothers were jealous of him concerning his words ‎and dreams and their hatred against him increased. And Jacob observed and kept the dreams ‎within his heart.‎ And when Jacob saw that they were delaying in Shechem, Jacob said to himself: Perhaps that ‎the inhabitants of Shechem rose up to fight against them and therefore their coming home ‎hath been delayed to-day. And Jacob called unto Joseph his son, saying: Behold thy brothers ‎are feeding the flock in Shechem, and they have not yet returned; go thou therefore and look ‎after them, and bring me back words concerning the peace of thy brothers and concerning the ‎cattle. And Jacob sent his son from the valley of Hebron; and Joseph went unto his brothers in ‎Shechem but he found them not. And Joseph went about in the fields about Shechem to ‎ascertain whither his brothers had turned, and he lost his way in the wilderness, and he knew ‎not in which direction he should go. And an angel of the Lord met him wandering about in the ‎field, and he asked him, saying: What seekest thou? And Joseph said unto the angel: I seek my ‎brethren, knowest thou where they are feeding? And the angel of the Lord replied unto ‎Joseph: I saw thy brothers feeding here, but I heard them say that they would go to feed in ‎Dothan. And Joseph listened to the voice of the angel and he went to Dothan unto his ‎brothers and he found them feeding the flock in Dothan. And Joseph advanced towards his ‎brothers, but ere he had reached them, they had concluded to kill him. And Simeon said unto ‎his brothers: Behold the dreamer cometh unto us to-day. And now come and let us kill him, ‎and cast him into some pit in the wilderness, and when our father will inquire for him, we will ‎say, some evil beast hath devoured him. And Reuben heard the words of his brothers ‎concerning Joseph, and he said unto them: Do not do such a thing, for how could we look up to ‎our father? Cast him into this pit, that he may die therein, but lay no hand upon him, to shed ‎his blood. And Reuben said this that he might rid him out of their hands and bring him back to ‎his father.‎ And when Joseph came amongst his brothers he sat down before them; and they took hold ‎upon him and threw him to the ground and stripped off the coat of many colors which was ‎upon him. And they took him and cast him into a pit, and in the pit was no water, but it was full ‎of serpents and scorpions. And Joseph was greatly afraid of the serpents and scorpions, and ‎he cried out with a loud voice, and the Lord hid the serpents and scorpions in the walls of the ‎pit, so that they could do Joseph no harm. And Joseph cried out from the pit unto his brothers, ‎saying: What have I done unto you and what is my sin, and why do you not fear the Lord ‎concerning me? Am I not your bone and flesh and is not Jacob, your father, my father also? ‎Why are ye doing this thing unto me this day, and how will you ever be able to look unto Jacob ‎our father? And he was crying and calling unto his brothers from the midst of the pit, and he ‎said: Oh Judah, and Simeon and Levi, my brothers, raise me from this darksome place where ‎into ye have put me, and come and have mercy upon me this day, ye children of the Lord and ‎sons of my father Jacob ' And supposing that I have sinned against you, are you not the sons of ‎Abraham, Isaac and Jacob, who when they saw an orphan they had pity with him, and when ‎they found one hungry they gave him bread to eat, and if he was thirsty they gave him water ‎to drink, and if he was naked they covered him with garments. And how can ye withdraw your ‎compassion from your own brother, of your own flesh and bone, and even if I have sinned ‎against you, surely you ought to do it for the sake of my father. And Joseph spoke all these ‎words from the midst of the pit but his brothers hearkened not nor did they incline their ears ‎to Joseph’s sup plication and he was still crying and weeping in the pit. And Joseph said: Oh ‎that my father knew the thing that my brothers have done unto me and what they said unto ‎me this day. And Joseph’s brothers heard the weeping and lamentation of their brother, and ‎they moved away in order not to hear his crying in the pit. And they seated themselves at a ‎distance of about a bow-shot, and they sat down there to eat.‎ And while they were eating they held counsel together concerning what was to be done with ‎him, whether to kill him or to bring him back unto his father. And whilst they were holding ‎their council they lifted up their eyes and behold, a company of Ishmaelites was coming from ‎the distance on their road from Gilead, and going down to Egypt. And Judah said unto them: ‎What profit is it to us if we slay our brother, perhaps the Lord may once require him from us, ‎this is the advice I propose concerning him, according to which you may do unto him: Behold ‎this company of Ishmaelites is going down to Egypt, come then and let us sell him unto them ‎and let our hands be free from him. And they will take him along on their way and he will be ‎lost amongst the people of the land, and we need not slay him with our hands. And this ‎pleased them well and they decided to act according to Judah’s advice. And while they were ‎dis cussing this matter, behold, before the Ishmaelites had yet reached them, seven ‎merchants of Midian passed them by, and passing by they were thirsty and lifting up their ‎eyes, they saw the pit wherein Joseph was, and behold all kinds of birds were around him. ‎And these Midianites ran unto the pit to drink water, for they thought there was water in the ‎pit, and when they arrived before the pit they heard the voice of Joseph weeping and ‎lamenting in the pit and looking into the pit they saw a lad of fine figure and comely ‎appearance. And they called unto him: Who art thou, and who hath brought thee hither and ‎who hath cast thee into this pit in the wilderness? And they all assisted Joseph to raise him, ‎and they brought Joseph out from the pit and took him along continuing their journey. And ‎when they passed by his brothers, they saw Joseph in the hands of the Midianites and they ‎said unto them: Why are ye doing this thing to take our servant and go away with him? Verily, ‎we have placed this lad into the pit, for he hath rebelled against us, and you came and brought ‎him up to take him away. And now return ye our servant unto us. ‎And the Midianites answered and said unto the sons of Jacob: Is this really your servant and ‎was he ministering to you? It is more likely that you all are his servants, for surely he is of a ‎very fine figure and of comely appearance, and the best looking of all of you and wherefore do ‎ye tell unto us these lies? And now we will not listen unto you nor give ear unto your words; ‎for we have found this lad in a pit in the wilderness and we took him, and we will go away with ‎him. And all the sons of Jacob advanced and stood up against them, saying: Give unto us our ‎servant, and why do ye seek to die by the edge of the sword ' And the Midianites shouted at ‎them and drew their swords, and they fought with the sons of Jacob. And Simeon rose up ‎from his feet jumping to the ground, and drawing his sword he approached the Midianites, ‎and he gave a fearful shriek before them. And his shouting was heard at a great distance, and ‎the earth shook at Simeon’s voice. And the Midianites were greatly afraid of Simeon and his ‎terrible shouting, and they fell upon their faces in terror. And Simeon said unto them: Verily I ‎am Simeon the son of Jacob, who destroyed single handed the city of Shechem, and the other ‎cities of the Amorites with the help of my brothers. And so may the Lord do unto me now and ‎in all future, that if all your brethren the people of Midian together with all the people of ‎Canaan were to come, they could not fight against me. And now give back unto us the lad you ‎have taken, or I will give your flesh to the birds of the heavens and to the beasts of the ‎field.And the Midianites approached the sons of Jacob in fear and trembling with soft words, ‎saying: And have ye not said that this lad is your servant who rebelled against you, wherefore ‎you have cast him into the pit? And now what will you do with a servant that hath rebelled ‎against his master? Sell him then unto us and we will give you for him whatsoever you ‎demand. And the Lord was pleased to do this, that the sons of Jacob should not slay their ‎brother.‎ And the sons of Jacob hearkened unto the Midianites, and they sold unto them their brother ‎Joseph for twenty pieces of silver; and their brother Reuben was not with them at that time. ‎And the Midianites took Joseph and continued on their way toward Gilead. And as they ‎passed on along the road, the Midianites were sorry for what they had done in buying the ‎youth, and they said one to the other: What is it that we have done to buy from the Hebrews ‎this young man of such comely appearance and fine figure? For he may have been stolen from ‎the land of the Hebrews, and if he be found in our hands all of us will be put to death on his ‎account. And verily they are strong and powerful men, like the one of those that sold him unto ‎us, and whose strength we have seen. They have certainly carried him away forcibly from his ‎land, and therefore they sold him unto us for such a small price as we have paid for him. And ‎while they were talking over this matter, behold the company of Ish maelites, which was first ‎seen by the sons of Jacob, came towards the Midianites. And the Midianites said to each ‎other: Come and let us sell this lad to the company of Ishmaelites that come towards us, and ‎even if we should receive for him only the little we have paid, let us get out of trouble. And ‎the Midianites did so, and they sold Joseph unto the Ishmaelites, for the twenty pieces of ‎silver which they had paid unto his brothers, and the Midianites continued their journey ‎towards Gilead, and the Ishmaelites took Joseph and seated him upon a camel and they led ‎him down into Egypt. And when Joseph heard that he was to be brought down to Egypt he ‎wept and lamented bitterly, to be removed so far away from the land of Canaan from his ‎father. And he wept greatly while riding upon the camel, and one of the men noticing his ‎weeping made Joseph alight from the camel and go on foot, but Joseph still kept on crying, oh ‎my father, my father! And one of the Ishmaelites arose and struck Joseph on his cheek, but he ‎still continued weeping. And Joseph became very fatigued from walking and from the ‎bitterness of his soul, and all of the Ishmaelites beat him and abused him and they terrified ‎him that he should cease crying. And the Lord saw Joseph’s affliction and the Lord brought ‎over these men darkness and dismay, and every hand withered that struck Joseph. And they ‎said to one another: What is it that hath happened to us on this journey? And they knew not ‎that it was done on account of Joseph.‎ And the men continued their journey and on their road they passed Ephrath the place where ‎Rachel was buried. And when Joseph came near his mother's grave, he ran to the grave and he ‎fell upon it and wept. And Joseph cried out loudly upon his mother's grave, saying: Oh my ‎mother, my mother, thou who gavest me birth, awake and arise now to see thy son sold unto ‎slavery with no one to have compassion upon him. Oh arise to look at thy son, and weep with ‎me in my affliction, and see the hearts of my brothers. Oh my mother arouse and awake and ‎direct thy warfare against my brothers, who have stripped me of my coat and sold me into ‎slavery now for the second time, and have torn me away from my father where there is no ‎one to have pity upon me. Arouse and bring thy complaints against them before the Lord and ‎see who is to be justified in the judgment and who is to be condemned. Arise oh my mother, ‎awake from thy sleep, and see my father whose soul is with me this day, and comfort him and ‎console his heart. And Joseph spoke continually to his mother; and he cried aloud and wept ‎bitterly upon his mother's grave; and he ceased speaking and from the bitterness of his heart ‎he became silent like a stone upon the grave. And Joseph heard a voice speaking unto him ‎from under the ground, answering him in bitterness of heart in a voice of weeping and prayer, ‎in these words: My son Joseph, oh my son, I have heard the voice of thy weeping and crying, ‎and I have seen thy tears and I know thy affliction, oh my son It grieveth me for thy sake, oh ‎my son. And new sorrow hath been added to my sorrow. And now my son Joseph, hope thou ‎in the Lord and wait for his help and do not fear, for the Lord is with thee to deliver thee from ‎all trouble. Arise my son and go down with thy masters unto Egypt, and do not fear for the ‎Lord is with thee my son And she continued to speak unto Joseph according to these words ‎and then she was silent. And when Joseph heard this he was greatly astonished, and he kept ‎on weeping. And one of the Ishmaelites saw him weeping and lamenting over the grave, and ‎his wrath was kindled against Joseph, and he drove him away from the grave, and he beat him ‎and cursed him. And Joseph said unto the men: Let me find grace in your eyes and carry me ‎back unto my father's house, and he will reward you with great riches. And they answered ‎unto him, saying: Verily thou art a slave and where is thy father? For hadst thou a father thou ‎shouldst not have been sold into slavery, this the second time, and for such a small price. And ‎their anger was excited against him, and they beat him and Joseph wept bitterly. And the Lord ‎saw Joseph's affliction, and he smote these men once more. And the Lord brought darkness over the earth, and the lightning was flashing, and the thunder ‎was roaring, and the earth shook at the noise of the thunder and the great storm, and the ‎men were greatly alarmed and they knew not whither they should go. And the beasts and the ‎camels stood still, and when they were led they refused to go on, and when they were ‎smitten they lay down upon the ground. And the men said to each other: What is that God ‎hath done unto us, what are our sins and our transgressions that this had to come over us? ‎And one of them answered and said unto them: Peradventure on account of our sins in ‎afflicting this slave hath this evil befallen us this day. And now entreat him and urge him on to ‎forgive us, that we know on whose account this affliction hath come over us. And if the Lord ‎have mercy upon us, then we will know that all this hath happened unto us for the sin of ‎afflicting this slave. And they did so. And they entreated Joseph and begged him to forgive ‎them, saying: We have sinned against heaven and before thee, and therefore we implore ‎thee pray unto thy God to remove from us this death, for we have sinned against him. And ‎Joseph did according to their words, and he prayed unto the Lord, and the Lord hearkened ‎unto Joseph, and he removed from them the plague wherewith the Lord had visited the ‎Ishmaelites, on account of Joseph. And the beasts rose up from the ground and became ‎manageable and walked on, and the great storm subsided, and the earth became quiet, and ‎the men continued their journey towards Egypt. And the men knew that this affliction had ‎come over them on account of Joseph, and they said to each other: Behold, now we know ‎that for the sin of afflicting this slave, all that evil hath come over us. Come then and let us ‎consult what we shall do concerning him, for why should we expose ourselves further to such ‎a terrible plague. And one of them said: Verily he hath told unto us to bring him back unto his ‎father, and now let us carry him back to the place he will designate, and we will take from his ‎family the price that we paid for him and go our way. And one answered, saying: Thy counsel is ‎very wise but we cannot do accordingly; for we have gone a great distance from his place and ‎we cannot turn away from our road. And still another said unto them: This is the counsel we ‎will now follow without further delay. We are going down unto Egypt this day, and there we ‎will sell him for a high price, and thus we will be delivered from his evil. And they were all ‎pleased with these words, and they continued their journey unto Egypt, taking Joseph along ‎with them. And after the sons of Jacob had sold Joseph unto the Midianites, their hearts beat ‎within them for their brother and they repented of what they had done, and they searched ‎for him to bring him back but they could not find him. And Reuben returned unto the pit ‎wherein Joseph had been in order to take him out and return him unto his father, and he ‎stood by the pit crying: Joseph, Joseph, but he heard not a word in answer. And Reuben ‎exclaimed: Poor Joseph he must have died for fright, or he hath been killed by one of the ‎serpents.‎ And Reuben went down into the pit to search for Joseph, but he could not find him in the pit, ‎and he came out again. And Reuben rent his garments and he said: The child is not here and ‎how can I comfort my father concerning him, if he be dead? And Reuben went to his brothers ‎and he found them grieving for Joseph and consulting in what manner they were to comfort ‎their father concerning him. And Reuben said unto them: Behold I have come to the pit, but ‎Joseph was not in it, and now what shall we say to our father, for my father will hold me alone ‎accountable for the youth. And his brothers answered unto him: Thus have we done, and our ‎hearts ached afterwards by reason of our action, and now we are seeking for a pretext how to ‎comfort our father concerning our brother. And Reuben said unto them: What is it that you ‎have done, to bring down the gray head of our father with sorrow into the grave? Verily the ‎thing that you have done is not good. And Reuben took his seat in their midst, and all of them ‎arose and swore to each other not to disclose a word unto Jacob and they said: He who will ‎impart this to our father and his household or who will say a word concerning it to any of the ‎people of the land, we will all unite against him and kill him. And the sons of Jacob were afraid ‎of each other from the smallest to the greatest, and they never spoke a word concerning the ‎matter; but they kept it concealed in their hearts. And they sat down together to counsel, to ‎come to a conclusion as to what they would tell unto their father. And Issachar said unto them: ‎Here is an advice for you if it pleaseth you to act accordingly: Take ye Joseph’s coat and tear it ‎up, and slaughter a kid of the goats and dip the coat in its blood, and send it to our father. And ‎he will see it and say, an evil beast hath devoured him, and therefore the coat is torn and ‎bloody, and by doing this thing we will free ourselves from our father's reproaches. And the ‎words of Issachar pleased them well, and they agreed to act upon his advice. And they took ‎quickly Joseph’s coat and they tore it, and they killed a kid from the goats, and they dipped the ‎coat in its blood, and they trampled the coat in the dust. And they forwarded the coat to their ‎father through Naphtali, and they instructed him to speak according to these words: We had ‎gathered in the cattle, and when we reached a little ways beyond Shechem, we found this ‎coat on the road in the wilderness dipped in blood and covered with dust; and now recognize ‎the coat whether it be the coat of thy son or not.‎ And Naphtali came unto his father, and he gave unto him the coat, and spoke unto him ‎according to the instruction of his brothers. And when Jacob saw the coat he recognized it, and ‎he fell to the ground silent like a rock. And afterwards he rose up and cried out, in a weeping ‎voice: That is the coat of my son Joseph! And Jacob sent hastily one of his servants to his sons, ‎and he met them coming along the road with the sheep. And the sons of Jacob came unto ‎their father towards evening, with their garments torn and dust upon their heads, and they ‎met their father weeping and lamenting with a loud voice. And Jacob said unto his sons: Will ‎you not tell me all about the misfortune that hath befallen me so suddenly to-day? And they ‎answered unto Jacob their father saying: After having gathered in the sheep, we went on our ‎road towards the city of Shechem in the wilderness, and we found this coat full of blood and ‎dust, and we recognized the coat, and we forwarded it unto thee that thou mightst recognize ‎it likewise. And when Jacob heard the words of his sons, he cried out with a powerful voice, ‎and he said: It is my son’s coat; an evil beast hath devoured him; Joseph is without doubt rent ‎in pieces. For I have sent him to-day unto you to inquire after your peace and the welfare of ‎the sheep, and to bring me back word from you. And he went according to my orders, and this ‎evil hath come over him, while I thought my son is with you. And the sons of Jacob answered, ‎saying: He hath never reached us, and we have not seen him from the day we have left thee ‎even until now. And Jacob rent his clothes and put sackcloth upon his loins, and he wept ‎bitterly and he mourned for his son, lamenting in these words: Oh Joseph, Joseph my son, ‎behold I have sent thee to in quire for the peace of thy brothers and thou hast been torn into ‎pieces, and through me this hath befallen thee. It grieveth me for thy sake, my son Joseph, oh ‎it grieveth me! How sweet hast thou been unto me while living, and how bitter is thy death ‎unto me! Would that I had died in thy stead to-day, oh my son, for it grieveth me exceedingly ‎for thee, oh my son. Oh my son, my son, Joseph, my son, where art thou and where is thy ‎soul? Awake oh awake from thy place and come and see my affliction concerning thee, oh my ‎son! Come and count the tears of my eyes flowing down my cheeks, and bring them before ‎the Lord that his anger may turn away from me. Oh my son how hast thou fallen, in a manner ‎as no man hath ever perished from the beginning of the world, even unto this day. For thou ‎hast fallen by the hand of a cruel enemy, but I know that this hath happened unto thee on ‎account of my many sins. Arise, oh my son, awake and see the bitterness of my agony ‎concerning thee! But verily I have not caused thee to grow and I have not formed thee, and I ‎have not given unto thee a spirit and a soul, for it was God who hath created thee, and he hath ‎built up thy bones, and invested them with flesh and breathed into thy nostrils a breath of life, ‎and he gave thee unto me. And the same God that hath given thee unto me hath taken thee ‎away from me now, and this hath befallen thee to-day, and all the works of God are good.‎ And Jacob kept on lamenting in this manner and he wept bitterly, and he fell to the ground ‎and was silent. And all the sons of Jacob saw their father's agony, and they repented of what ‎they had done, and they also wept bitterly. And Judah arose and lifted up the head of his ‎father, and he placed it upon his knees, and he removed his father's tears from his cheeks. ‎And Judah wept a fearful weeping, with his father's head upon his lap silent like a rock. And all ‎the sons of Jacob and all his servants and all his daughters rose up and surrounded him to ‎comfort him; but he refused to be comforted. And the news reached Isaac, the son of ‎Abraham, Jacob's father, and he and his household wept bitterly for Joseph. And Isaac left his ‎home in Hebron and his men with him, and they came to comfort Jacob; but he refused to be ‎comforted. And afterwards Jacob rose up from the ground with the tears streaming down his ‎face, and he said unto his sons: Arise and take your swords and your bows and go into the field ‎to search for the body of my son, and bring it unto me and I will bury it. And, I pray ye, to ‎search likewise among the beasts and hunt them down, and the one you meet first seize it ‎and bring it unto me, peradventure the Lord will see my misery this day and grant you to find ‎the one that hath torn my son, and bring it unto me that I may avenge on it the death of my ‎son. And the sons of Jacob did according to the command of their father, and they rose early in ‎the morning and they took each his sword and his bow, and they went unto the field to hunt ‎the beasts. And when they came unto the wilderness, and behold a wolf came towards them, ‎and they seized him and they brought him unto their father saying: This is the first beast we ‎met, and we have brought him unto thee according to thy commandment, but the body of thy ‎son we could not find. And Jacob took the beast from the hands of his sons, and he cried out ‎once more with a terrible voice, and he seized the beast with one hand and he spoke unto the ‎beast in the bitterness of his heart, saying: Why hast thou devoured my son Joseph, and how ‎didst thou not fear the Lord of the earth to bring over me such grief concerning my son ‎Joseph'? And thou hast devoured my son without any cause, for he hath not wronged thee, ‎and thou hast brought guiltiness over me on his account, and now therefore the Lord will ‎always find him that deserveth punishment.‎ And the Lord opened the mouth of the beast in order to comfort Jacob with its words, and it ‎answered unto Jacob and it spake these words: As God liveth who hath created me in the ‎earth, and as thy soul liveth, oh my master, I have not seen thy son nor have I torn him to ‎pieces. . But I am coming from a distant land likewise seeking my son, and as it hath happened ‎unto thee and thy son, even so it hath happened unto me and my son. And it is now ten days ‎since I have come unto this land in search of my son, who hath left me and I know not where ‎he is, and whether he be dead or alive. And when I came to-day unto the field to seek my son, ‎thy sons found me and they seized me, adding grief to my grief, and they brought me to thee ‎this day; and I have spoken unto thee all concerning my affairs. And now, oh son of man, ‎behold I am in thy hands and thou canst do unto me as it seem eth best in thine eyes, this day, ‎but as the Lord liveth who hath created me in the earth, I have not seen thy son, neither have ‎I torn him to pieces, nor has ever human flesh entered my mouth all the days of my life. And ‎when Jacob heard the words of the beast he was greatly astonished, and he released the ‎animal and it went away. And Jacob continued weeping and lamenting for Joseph, and he ‎mourned over his son many days. And the Ishmaelites who bought Joseph from the ‎Midianites who had bought him from his brothers went with Joseph unto Egypt. And when ‎they reached the boundaries of Egypt they met with four men of the sons of Elam, the son of ‎Abraham, who came on their way from Egypt. And the Ishmaelites said unto them: Would you ‎not like to buy this slave from us? And they said: Give him unto us. And they delivered Joseph ‎unto them and they examined him and they saw that he was a lad of very fine appearance and ‎they bought him for nine shekels. And the Ishmaelites went on their journey into Egypt, and ‎the Midianites returned like wise to Egypt on the same day. And they said to each other: ‎Behold we have heard that Potiphar, an officer of Pharaoh’s, captain of the guards, is seeking a ‎good servant to stand before him and to minister unto him and to take charge of his house and ‎all belonging unto him. And now let us go and sell him unto him as this is precisely the servant ‎he wants, and he will pay us for him whatsoever we desire. And those Midianites came unto ‎the house of Potiphar, saying unto him: We have heard that thou desirest to procure a good ‎servant to attend thee. Behold we have with us a servant according to thy desire, and if thou ‎canst give unto us what we ask for him, we will sell him unto thee. And Potiphar said unto ‎them : Bring him into my presence, and if he pleaseth me then I will pay for him whatsoever ‎you ask for him. And the Midianites brought Joseph before Potiphar, and Potiphar saw him ‎and he pleased him exceedingly,‎ and Potiphar said unto them: Name the value of that youth. And they said: We want for him ‎four hundred pieces of silver. And Potiphar said unto them: I am ready to pay you the amount ‎if you will bring unto me him that hath sold the youth unto you and inform me concerning his ‎affairs; peradventure he hath been stolen, for the youth is neither a slave nor the son of a ‎slave, for I see noble blood within him. And the Midianites went away and they brought the ‎Ishmaelites who had sold Joseph unto them, and the Ishmaelites said unto Potiphar: He is a ‎slave, and we have sold him unto these men. And when Potiphar heard their words he paid ‎the silver unto the Midianites and they went away and the Ishmaelites returned likewise to ‎their place. And Potiphar took Joseph and he brought him into his house and he served ‎Potiphar. And Joseph found grace in Potiphar’s eyes, and he trusted in him, and he made him ‎overseer in his house and all that he had Potiphar surrendered into his care. And the Lord was ‎with Joseph and he was a prosperous man and the Lord blessed the house of Potiphar for ‎Joseph’s sake, and he left all that he had in Joseph’s hand. And Joseph was all-in-all, and upon ‎his command everything was done in Potiphar’s house. And Joseph was eighteen years of age, ‎a youth of beautiful eyes and pleasant appearance, and there was not his like in the whole ‎land of Egypt. At that time when Joseph was in his master's house, coming in and going out ‎and attending to his master's affairs, Zulycah, his master's wife, lifted up her eyes unto Joseph, ‎and she beheld his comely appearance, and his beauty tempted her heart. And her soul ‎became attached unto Joseph, and she beguiled him and persuaded him day after day, but he ‎would not lift up his eyes to look at his master's wife. And Zulycah said unto him: How comely ‎is thy appearance and how graceful thy figure. Verily I have looked at all the servants, but I ‎could not find one as fair as thou art. And Joseph replied unto her: He who hath created me ‎hath created likewise all the sons of man. And she said unto him: How beautiful are those eyes ‎of thine and thou hast captivated with them all the inhabitants of Egypt, men and women ‎alike. And he said unto her: Verily they are beautiful while alive, but if thou wert to see them ‎in the grave thou wouldst tremble before them. And she continued: How pleasant and sweet ‎are thy words, do take the harp which is in the house and play with thy hands and let us hear ‎thy voice. And Joseph said: How pleasant and sweet are my words when I sing the praises and ‎the glory of my Lord.‎ And she continued: Oh how beautiful is the hair of thy head! Go and take the golden comb ‎which is in the house and dress thy hair with it. And he said unto her: How long wilt thou ‎continue to speak unto me in such words. Cease talking unto me and attend to thy work about ‎the house. And she replied: There is no work to be done by me about the house, save what ‎thou mightst bid me do. And in spite of all that, she could not attract Joseph, nor would he look ‎up unto her but he kept his eyes fixed upon the ground. And Zulycah's heart was yearning for ‎Joseph to lie with her, and once upon a time when Joseph attended to his duties within the ‎house, Zulycah came and seated herself before him, and she continually tempted and enticed ‎him, but he would not lie with her, nor even look up unto her. And she said unto him: If thou ‎wilt not do according to my wishes, I will punish thee with the judgment of death and I will ‎place an iron yoke upon thee. And Joseph replied unto her: Verily, God who hath created me ‎releases the captives, and he will deliver me from thy prison and from thy judgment. And ‎when she saw that it was impossible to persuade Joseph, her heart was full of desire, for her ‎soul was fixed upon Joseph, and she fell into a hard sickness. And all the women of Egypt came ‎to visit her and they said unto her: Why art thou so pale and emaciated? Surely thou lackest ‎nothing, for is not thy husband an honored officer and very great in the eyes of the king, and ‎can it be that thou lackest the least thing that thy heart may desire? And Zulycah answered ‎unto them: This day shall it be known unto you what hath reduced me to this sad condition, in ‎which you see me now. And Zulycah ordered her maidens to set meat before all the women ‎and to prepare a great feast for them, and all the women ate in Zulycah’s house, and she gave ‎them knives to peel their oranges and to eat them. And she commanded that Joseph be put ‎into costly garments and that he should appear before them. And Joseph came before them, ‎and behold, when the women saw him they could not turn their eyes from him, and all of ‎them cut their hands with the knives and the oranges were full of blood. And they noticed not ‎what they had done, being so deeply absorbed in admiring Joseph’s beauty, and they could ‎not turn their eyelids from Joseph’s face. And Zulycah saw what they had done and she said ‎unto them: What is it that you are doing? Behold, I have given you oranges that ye might eat ‎and now you have cut your hands all of you. And they looked at their hands and behold they ‎were bleeding and blood was flowing down upon their garments. And they said unto her: It is ‎because of this servant which thou hast in thy house, who hath charmed us and we could not ‎turn our eyelids from him through his beauty.‎ And she said unto them: Behold in the short moment that you have seen him this hath ‎occurred unto you and you could not withstand him, how much less can I do it, being always in ‎the house with him. And I see him day after day coming in and going out about the house, can ‎I then help my sickness or even my death on his account? And they said: Thy words are true, ‎for who can see this beautiful figure in the house and be indifferent. But is he not thy slave ‎and servant, wherefore then dost thou not tell what thou hast in thy heart, and why allowest ‎thou thy soul to perish on that account? And she said unto them: I am forcing myself daily to ‎entice him, but he does not heed my words, and I assure him of all that is good, but he does ‎not mind, and therefore I have fallen sick even as you see me this day. And Zulycah was very ill ‎through her desire for Joseph, and her love sickness weighed heavily upon her, but the people ‎of Zulycah's household, and her husband knew nothing of the matter and that Zulycah was sick ‎out of her love to Joseph. And all the people of her household asked her: Why art thou so ‎emaciated and sick whereas thou lackest not the least thing? And she said unto them: I know ‎not the illness that is growing upon me day after day. And all the women and her friends came ‎to visit her daily and they spoke unto her, saying: This is certainly caused through thy love for ‎Joseph; entice him then and use force against him, peradventure he will listen unto thee and ‎remove thy impending death. And Zulycah became more seriously ill and she grew poorer with ‎every coming day until she had no more strength in her to stand up. And one day, while ‎Joseph was attending to his work in the house, Zulycah came in secretly and threw herself ‎suddenly upon him, and Joseph used force to free himself from her and he cast her to the ‎ground. And Zulycah wept before him on account of the passion within her heart, and she ‎entreated him, and tears gushed down her cheeks, and she spoke unto him in weeping and ‎supplication, saying: Hast thou ever seen, or heard, or known of a woman more beautiful or ‎better than myself, that she would speak unto thee day after day and become so reduced by ‎sickness through love to thee, and ready to bestow all these honors upon thee, and still thou ‎dost not listen unto my voice? And if thou be afraid of thy master, that he might punish thee, ‎as the king liveth no harm shall befall thee in this matter. Do then listen unto me and gratify my ‎desire for the honor which I have shown thee, and free me from this disease; for why should I ‎die on thy account? And when she ceased speaking Joseph answered unto her saying: Get ‎thee from me and leave that matter to my master. Behold my master wotteth not what is with ‎me in the house and he hath committed all that he hath into my hand. And he hath bestowed ‎upon me great honors in his house and he hath made me overseer over his house and he hath ‎elevated me, for there is none greater in this house than I. Neither hath he kept back anything ‎from me but thou, because thou art his wife, and how then can I do this great wickedness and ‎sin against God and against thy husband, to do this thing in my master's house? ‎ Now ‎therefore abandon me, and do no more speak unto me such words, for I will surely not listen ‎unto thy voice. And Zulycah would not hearken unto his voice, but she enticed him day after ‎day to give ear unto her. And after this the river of Egypt became full above all its sides, and all ‎the people of Egypt, and the king with his princes, went out to see it amidst music and dancing, ‎for there is great rejoicing and a great holiday in Egypt whenever the sea Shichor overfloweth ‎and they go thither to make merry the whole day. And when the Egyptians went forth to the ‎river, to rejoice according to their custom all the people of Potiphar’s house hold went along. ‎But Zulycah would not go, for she said: I am quite ill, and she remained at home all alone in ‎order to find an opportunity of meeting Joseph that day. And when all had left and Zulycah ‎was alone in the house, she arose and went up into the temple of the house, and she put on ‎her garments, like the garments of a queen, and she placed upon her head an ornament of ‎precious stones, made of onyx stones set in silver and gold and she beautified her face and ‎body with all sorts of mixtures used by women, and she perfumed the temple and the entire ‎house with cassia and frankincense, and she scattered myrrh and aloes all over the temple, ‎and then she seated herself at the door of the temple in the passage of the house where ‎Joseph had to pass in order to do his work. And behold Joseph returned from the field to do ‎his master's work in the house and he entered his house, and when he came to the place ‎where he had to pass, he saw Zulycah’s work and he turned backwards. And when Zulycah ‎saw that Joseph went back she called unto him saying: What is the matter with thee Joseph 2 ‎Come to do thy work, and I will clear the way before thee until thou shalt have passed unto ‎thy seat. And Joseph returned to the house and passed on to his seat to do the work of his ‎master as usual, and behold Zulycah came and stood before him in queenly garments and the ‎perfume of her clothes reached into the distance. And she seized Joseph suddenly and she ‎said unto him: As the king liveth, if thou wilt not gratify my desire thou shalt die this day.‎ And she stretched out her other hand hastily and she drew a sword from under her garments ‎and she placed it upon Joseph’s neck and she said: Arise now and gratify my wishes or else ‎thou diest this very day. And Joseph was afraid of her and her action and he rose up to flee ‎from her. But she had taken hold upon the front of his garments and when Joseph fled in ‎terror, the garment which Zulycah had seized was torn, and Joseph left the garment in ‎Zulycah’s hand and ran away into the street, because he was afraid. And when Zulycah saw ‎that Joseph’s garments were torn and he had left them in her hands and fled, she was afraid ‎lest the matter might become known concerning her, and she rose up and acted cunningly, ‎and she removed the costly garments from herself and put on her other garments. And she ‎took Joseph’s garment and laid it near her and she went back to the place where she sat ‎during her sickness, before the people of her household had gone to the river, and she called ‎unto a youth who came into the house and she commanded him to go and summon the ‎people of her household into her presence. And when she saw them she spoke unto them in ‎a loud lamenting voice: Behold the Hebrew whom your master hath brought into my house ‎hath come to me this day to lie with me. And when you had left he came into the house, and ‎seeing that no one was in the house with me he came to forcibly lie with me. And I took hold ‎upon his garments and tore them and I cried out against him with a loud voice. And when I had ‎lifted up my voice he was in fear of his life and he left his garments before me and he fled into ‎the street. And the people of the house said not a word, but their anger was burning within ‎them against Joseph, and they went to their master and they told unto him the words of his ‎wife. And Potiphar came home with a raging wrath and his wife cried out to him saying: What is ‎it that thou hast done unto me, to bring into my house a Hebrew servant, for he came unto ‎me this day to sport with me, and after this manner did thy servant do unto me? And when ‎Potiphar heard the words of his wife he commanded his servants to take Joseph to give unto ‎Joseph a terrible beating and they did so unto him. And whilst they were beating him Joseph ‎cried out with a loud voice and he lifted up his eyes unto the heavens and he said: Oh Lord my ‎God thou knowest that I am innocent in this matter and why shall I die this day through a ‎falsehood by the hands of these uncircumcised and wicked men whom thou knowest? And ‎whilst Potiphar’s men were beating Joseph he kept on weeping and crying. And there was ‎present a child only eleven months old, and the Lord opened the mouth of that child and he ‎spoke these words before the men of Potiphar who were beating Joseph: What have you to ‎do with this man and why do you inflict upon him this great evil? My mother hath spoken ‎falsehoods and hath stated lies for such was the translation. And the child related unto them ‎correctly all the things that had happened and all the words which Zulycah spoke unto Joseph ‎day after day he told unto them.‎ And when the child had finished speaking he became silent. And all - the men heard the words ‎of the child and they were greatly astonished at the child’s words. And Potiphar was ‎exceedingly ashamed at the words of his son and he ordered his men not to beat Joseph any ‎longer, and the men ceased beating him. And Potiphar took Joseph and he had him brought ‎for judgment before the priests, the king’s judges, and he said unto them: Pronounce ye ‎judgment over this slave for thus was his behavior. And the priests said unto Joseph: Why hast ‎thou done this thing unto thy master? And Joseph answered them, saying: Not so my lords, ‎but such is the matter. And Potiphar said unto Joseph: have I not put into thy hands all that is ‎mine? and I have not kept from thee the least thing but my wife; and how could thou do unto ‎me this evil? And Joseph replied, saying: Not so my lord, as the Lord liveth, and as thy soul ‎liveth, oh my master, there is no truth in the words, which thou hast heard from thy wife, but ‎these are the facts. Behold it is now a full year that I have been in thy house, hast thou seen in ‎me anything wrong, or the slightest thing whereby I could summon guilt upon my head? And ‎the priests said unto Potiphar: Do thou send we pray thee and let them bring the torn garment ‎of Joseph before us and let us see the rent within it. And if the garment be torn in front, ‎before his face, then she has seized upon him forcibly, to draw him unto her, and all that thy ‎wife hath spoken is a matter of deceit. And they brought Joseph’s garment before the priests, ‎that were the judges, and they examined it and behold the tear was in front of Joseph. And all ‎the priests who were the judges, knew at once that she hath assaulted him, and they said: ‎This slave is not under the judgment of death, for he hath not done anything wrong. But we ‎will sentence him to be cast into the prison on account of the report which hath gone forth ‎against thy wife through him. And Potiphar harkened unto their words, and he took Joseph ‎and placed him into the prison house, the place where the prisoners of the king were bound; ‎and he was in the prison for twelve years. And for all that, the wife of his master did not turn ‎from him, and she never ceased speaking unto Joseph day after day, that he should listen ‎unto her. And at the end of three months, Zulycah went once more unto Joseph into the ‎prison house, and she persuaded him to listen unto her. And Zulycah said unto Joseph: How ‎long wilt thou remain in this house? do but listen unto my voice, and I will release thee from ‎thy prison. “And Joseph answered unto her saying: It is better for me to remain in this house, ‎than to listen unto thy words, and transgress against God.‎ And she said unto him: If thou wilt not do my wishes, I will put out thine eyes, and I will put ‎additional chains upon thy feet, and I will surrender thee into the hands of such as thou hast ‎not known, neither yesterday nor day before yesterday. And Joseph replied unto her saying: ‎Behold the God of all the earth, he is able to deliver me from all that thou wouldst do unto me. ‎For he giveth sight to the blind and he freeth the captives and he preserveth the strangers ‎that are in the land they never knew. And it came to pass, when Zulycah saw that she could ‎not succeed in persuading Joseph to listen unto her, she ceased from going after him to entice ‎him. And Joseph was still bound in the prison house, and Jacob, the father of Joseph and all his ‎brothers, were still mourning and weeping for Joseph in those days; for Jacob refused to be ‎comforted concerning Joseph his son. And Jacob was crying and weeping and mourning for ‎Joseph all the time. And at that time in the year of Joseph’s going down to Egypt after his ‎brothers had sold him, Reuben the son of Jacob went to Timnah and he took unto him for a ‎wife Eliuram, the daughter of Avi the Canaanite, and he came to her. And Eliuram the wife of ‎Reuben conceived and bare him Hanoch, and Palu, and Chetzron and Carmi, four sons. And ‎Simeon his brother took his sister Dinah for a wife, and she bare unto him Memuel, and Yamin, ‎and Ohad, and Jachin and Zochar, five sons. And he came afterward to the Canaanitish Bunah, ‎the same Bunah whom Simeon took captive from the city of Shechem, and Bunah was before ‎Dinah and attended upon her, and Simeon came to her, and she bare unto him Saul. And ‎Judah went at that time to Adulam, and he came to a man of Adulam, and his name was Hirah. ‎And Judah saw there the daughter of a man from Canaan, and her name was Aliyath, the ‎daughter of Shua, and he took her, and came to her, and Aliyath bare unto Judah, Er, and ‎Onan and Shiloh; three sons. And Levi and Issachar went into the land of the east, and they ‎took unto themselves for wives the daughters of Jobab the son of Yoktan, the son of Eber. ‎And Jobab, the son of Yoktan, had two daughters; the name of the older was Adinah, and the ‎name of the younger was Aridah. And Levi took Adinah, and Issachar took Aridah, and they ‎came unto the land of Canaan, to their father's house, and Adinah bare unto Levi, Gershon, ‎and Kehath and Merari; three sons. And Aridah bare unto Issachar, Tola, and Puvah, and Job ‎and Shomron, four sons.‎ And after the death of Asher's wife he went and took Hadurah for a wife, and brought her to ‎the land of Canaan. And Serach her daughter he brought also with them, and she was three ‎years old; and the damsel was brought up in Jacob's house. And the damsel was of comely ‎appearance, and she went in the holy ways of the children of Jacob, and the Lord gave her ‎wisdom and understanding. And Hadurah, the wife of Asher, conceived and bare unto him ‎Yimnah, and Yishvah, and Yishvi and Beriah; four sons. And Zebulun went to Midian, and took ‎for a wife Merishah the daughter of Molad, the son of Abida, the son of Midian, and he ‎brought her to the land of Canaan. And Merushah bare unto Zebulun, Sered, and Elon and ‎Yachleel; three sons. And Jacob sent to Aram, the son of Zoba, the son of Terah, and he took ‎for his son Benjamin Mechalia the daughter of Aram, and she came to the land of Canaan to ‎the house of Jacob. And Benjamin was ten years old when he took Mechalia the daughter of ‎Aram for a wife. And Mechalia conceived and bare unto Benjamin, Bela, and Becher, and ‎Ashbel, and Gera and Naaman, five sons. And Benjamin went afterward and took for a wife ‎Aribath, the daughter of Shomron, the son of Abraham, in addition to his wife, and he was ‎eighteen years old; and Aribath bare unto Benjamin Achi, and Vosh, and Mupim, and Chupim, ‎and Ord; five sons.‎ And in those days Judah went to the house of Shem and took Tamar the daughter of Elam, the ‎son of Shem, to wife for his first born Er. And Er came to Tamar, and she became his wife, and ‎when he came to her he outwardly destroyed his seed, and his action was evil in the sight of ‎the Lord, and the Lord slew him. And it was after the death of Er, Judah’s first born, that Judah ‎said unto Onan: Go to thy brother's wife and marry her as the next of kin, and raise up seed to ‎thy brother. And Onan took Tamar and he came to her, and Onan also did like unto his brother, ‎and his work was evil in the sight of the Lord, and he slew him likewise. And when Onan died, ‎Judah said unto Tamar: Remain thou in thy father's house until my son Shiloh shall have grown ‎up. And Judah did no more delight in Tamar, to give her unto Shiloh, for he said: Perad venture ‎he will also die like his brothers. And Tamar rose up and went home and remained in her ‎father's house, and Tamar was in her father's house for some days. And at the revolution of ‎the year, Aliyath the wife of Judah died; and Judah was comforted for his wife, and Judah ‎went up with his friend Hirah to Timnah, to shear their sheep. And Tamar heard that Judah had ‎gone up to Timnah to shear the sheep, and that Shiloh was grown up, and Judah did not ‎delight in her, and she rose up and put off the garments of her widowhood, and she put a vail ‎upon her, and she covered herself entirely, and she went and sat in the public thoroughfare, ‎which is upon the road to Timnah. And Judah passed by and saw her, and he came to her, and ‎she conceived by him. And at the time of being delivered, behold, there were twins in her ‎womb; and he called the name of the first Perez, and the name of the second Zarah. In those ‎days Joseph was still bound in the prison house in the land of Egypt. That time the officers of ‎Pharaoh were standing before him, the chief butler, and the chief baker, which belonged to ‎the king of Egypt. And the butler took wine and placed it before the king to drink, and the ‎baker placed bread before the king to eat, and the king drank of the wine and ate of the ‎bread, he and his servants and his officers that ate at the table of the king. And whilst they ‎were eating and drinking, and the chief butler and the chief baker were sitting among them, ‎the princes of Pharaoh found many flies in the wine which the chief butler had brought, and ‎nitre stones were found in the bread of the chief baker.‎ And when Pharaoh saw what his officers had done unto him, he ordered them to be punished ‎and to be confined in the prison house. And the chief of the guards placed Joseph to wait on ‎Pharaoh's officers, and they were in confinement a full year. And at the end of the year both ‎of them dreamed dreams in one night in the place where they were imprisoned. And Joseph ‎came in unto them in the morning, and behold they were dejected. And Joseph asked ‎Pharaoh’s officers: Wherefore look ye so sadly to-day? And they said unto him: We have ‎dreamed a dream, and there is no interpreter for it. And Joseph said unto them: Relate ye ‎your dreams unto me and God will answer your peace as you desire. And the chief butler told ‎his dream unto Joseph, and he said: In my dream behold I have seen a great vine was before ‎me, and upon that vine I saw three branches, and they grew up suddenly, and they budded ‎and blossomed and the clusters thereof brought forth ripe grapes, and I took the grapes and I ‎pressed them into a cup and I gave the cup into Pharaoh’s hand and he drank. And Joseph said ‎unto him: The three branches that were on the vine are three days, and within three days the ‎king will command and will release thee and they will restore thee unto thy place, and thou ‎shalt deliver Pharaoh’s cup into his hand after the former manner when thou wast his butler. ‎But think thou on me and let me find grace in thine eyes, that thou wilt mention me unto the ‎king when it will be well with thee, and show mercy unto me, I pray thee, and bring me out of ‎this prison, for I have been stolen from the land of Canaan, and sold for a slave into this place, ‎and also what has been told unto thee concerning the wife of my master, is false, and they ‎have placed me into this pit without any cause. And the chief butler replied unto Joseph, ‎saying: If the king will do well with me as heretofore according to thy interpretation, I will do ‎unto thee all that thou desirest and I will get thee out of this pit. And when the chief baker saw ‎that the interpretation of Joseph was good, he approached Joseph likewise and related his ‎dream, saying unto him: In my dream I saw, and behold, I had three white baskets on my ‎head, and I saw, behold, in the uppermost basket there was of all manner of bake meats for ‎Pharaoh, and the birds did eat them out of the basket upon my head. And Joseph said unto ‎him: The three baskets that thou hast seen are three days; yet within three days shall Pharaoh ‎lift up thy head from off thee, and shall hang thee on a tree; and the birds shalt eat thy flesh ‎from off thee as thou hast seen in thy dream. And in those days the queen was delivered, and ‎on that very day she bare a son unto the king of Egypt. And when it was reported that the first ‎born son hath been born unto the king all Egypt rejoiced exceedingly, the princes of Pharaoh ‎as well as his servant.‎ And it was on the third day of his birth that Pharaoh made a feast for all his princes and ‎subjects, and the armies of the land of Zoan and of Egypt. And all the people of Egypt and all ‎the subjects of Pharaoh came to eat and to drink with the king at the feast of his son, and to ‎rejoice with the joy of the king, and all the princes of the king and his servants made merry at ‎that time through all the eight days of the feast, and they rejoiced with all sorts of instruments ‎with music and dancing in the house of the king. And the chief butler unto whom Joseph had ‎interpreted his dream, and who was restored by Pharaoh into his former place, forgot Joseph ‎and mentioned him not unto the king as he had promised unto him; for it was so ordained by ‎the Lord in order to punish Joseph for his trusting in man. And Joseph still remained in the ‎prison house for two more years, until he had fulfilled his twelve years. And Isaac, the son of ‎Abraham, was yet alive in those days, in the land of Canaan, being quite aged—one hundred ‎and eighty year...old. And his son Esau, Jacob's brother, was in the land of Edom, and he ‎acquired possessions in the midst of the sons of Seir, he as well as his sons. - And when Esau ‎heard that his father's dying days were approaching, he came with his sons and with his ‎household to Isaac, his father, into the land of Canaan. And Jacob and his sons departed ‎likewise from the place of their abode in Hebron, and all of them came unto Isaac, their father, ‎and there they met Esau and his sons in the tent. And Jacob and his sons seated themselves ‎before their father Isaac, and Jacob was yet mourning over Joseph his son. And Isaac said unto ‎Jacob: Bring thy sons unto me and I will bless them. And Jacob brought his eleven children into ‎the presence of Isaac, his father. And Isaac placed his hands on all the sons of Jacob and he ‎took hold of them and embraced them and kissed them, one by one, and Isaac blessed them ‎on that day, and he said unto them: God of your fathers may bless you and multiply your seed ‎like the stars of heaven in multitude. And the sons of Esau Isaac blessed likewise, saying: May ‎the Lord make you the fear and terror of all those that will see you, and of all your enemies. ‎And Isaac called unto Jacob and his sons, and all of them came and seated themselves before ‎Isaac, and Isaac said unto Jacob: The Lord, the God of all the earth spoke unto me saying: Unto ‎thy seed will I give this land to inherit it, if thy sons will observe my statutes and my ways, and I ‎will fulfill on them the oath which I have sworn unto Abraham, thy father. And now, my son, ‎teach thou thy children, and thy children’s children, to fear the Lord and to walk in the good ‎path which will be pleasing in the eyes of the Lord thy God. For if ye will observe the ways of ‎the Lord and his statutes, the Lord will also keep his covenant with Abraham concerning you, ‎and he will do well unto your seed through all the days. And when Isaac - had finished ‎instructing Jacob and his sons he died, and was gathered unto his people. And Jacob and Esau ‎fell upon the face of their father, Isaac, and they wept. And Isaac was one hundred and eighty ‎years old when he died in the land of Canaan, in Hebron.‎ And his sons carried him to the cave of Machpelah, which Abraham had bought from the sons ‎of Heth as a possession of a burial place. And all the kings of the land of Canaan went along ‎with Jacob and Esau to bury Isaac. And all the kings of the land of Canaan showed great honors ‎unto Isaac when he died. And the sons of Jacob and the sons of Esau went around barefooted, ‎going around, crying and lamenting until they reached, Kerjath-arba. And Jacob and Esau ‎buried their father Isaac in the cave of Machpelah, in Hebron, amidst exceedingly great honors ‎according to the funerals of kings. And Jacob with his sons and Esau with his sons and all the ‎kings of Canaan, mourned a great and heavy mourning over him, and after they buried him ‎they still mourned for him through many days. And it was at the death of Isaac that he left all ‎his cattle and all those belonging unto him unto his sons. And Esau said unto Jacob: Behold ‎here is all that our father hath left, and we will divide it into two parts, and I will take my ‎choice. And Jacob said let us do so. And Jacob took all that Isaac had left unto them in the land ‎of Canaan, the cattle and all the other property, and he divided it into two parts in the ‎presence of Esau and his sons, and said unto Esau : Behold all is here before thee, and now ‎select the half thou wishest to take. And Jacob said unto Esau: Listen now at my proposal. The ‎Lord God of heaven and of earth spoke unto our fathers, Abraham and Isaac, saying: Unto thy ‎seed shall I give this land to possess it forever. And now behold here is before thee all the ‎personal property of our father on one side, and the possession of Canaan on the other, and - ‎select whichever thou pleaseth. If thou wishest to have the land then take it for thee and thy ‎sons forever, and I will take all these riches; and if thou wishest these riches, then take them, ‎and I will have this land for me and my sons to possess it forever. And Nebayoth, Ishmael’s ‎son, was there with his sons in the land, and Esau went on that day, and he consulted him, ‎saying: Such and such was Jacob’s proposal unto me, and now give me thy advice, and I will act ‎accordingly. And Nebayoth said unto him: What are those words that Jacob hath spoken unto ‎thee? Behold all the sons of Canaan are dwelling in the land, and Jacob speaketh of possess ing ‎it with his seed forever, and now go thou and take all the riches of thy father, and leave unto ‎thy brother Jacob the land, according to his words. And Esau rose up and returned unto Jacob, ‎and he did according as he was advised by Nebayoth, Ishmael’s son. And Esau took all the ‎wealth that Isaac had left, the slaves and the cattle, and all the other property and of all that ‎great wealth he gave nothing unto Jacob. And Jacob took the entire land of Canaan, from the ‎river of Egypt even unto the Euphrates, as an inheritance forever for himself, and his sons and ‎his seed after him for all time.‎ And also the cave of Machpelah which was in Hebron, and which Abraham had bought from ‎Ephron, Jacob took for the possession of a burial ground for himself and his seed forever. And ‎Jacob wrote down all of these transactions into a book of sale and he sealed it and had it ‎testified to by trustworthy witnesses concerning everything. And these are the words which ‎Jacob wrote into the book, saying: The land of Canaan and all the cities of the Hittites and of ‎the Hivites, and of the Jebusites, the Amorites, and the Perizzites, and of the Gergasites, of all ‎the seven nations from the river of Egypt even unto the river Euphrates, and the entire city of ‎Hebron, to-wit, Kirjath-arba, and the cave that is in it, all these Jacob hath bought of Esau his ‎brother for value received, to possess and to inherit it for himself and his sons and his seed ‎after him forever. And Jacob took the book of sale, and the seal, the laws and the statutes, ‎and the public documents, and he placed them into an earthen vessel so that it be preserved ‎for many days, and he gave it into the hands of his sons. And Esau took all that his father had ‎left after his death, men and servants and camels and asses and oxen and sheep and gold and ‎silver and precious stones, all the wealth that belonged to Isaac, the son of Abraham. And Esau ‎left not the least thing of all the great wealth but he took it all, and he went into the land of ‎Seir, the Horite, and he returned with his sons and procured pos sessions in the midst of the ‎sons of Seir. And Esau never returned unto the land of Canaan after this day. And all the land ‎of Canaan was an inheritance to the sons of Israel forever, and Esau and his sons possessed ‎the mountain of Seir.‎

Quoting Commentary

Ibn Ezra discusses how Hebrew speakers convey meaning clearly by using different words, giving examples from Scripture where the same idea is expressed in different words. He also explains the use of prefixes and variations in spelling, emphasizing that the meaning remains the same despite changes in wording. Ibn Ezra argues that there is no need to search for reasons behind different spellings, as both full and deficient spellings are correct and do not alter the basic meaning of the text.

Chizkuni, Genesis 36:21:1

ודישון ואצר ודשן, as well as Dishon, Atzar, and Dishan.” According to the vocalisation by the authors of the tradition that we rely on, the sequence for reading these names is as follows: דישון, דישן, דישון, דישן, דישן דישון, דישן to help us memorize this sequence (these names appear a total of seven times) it pays to commence with the seventh day, i.e. Shabbat. On the seventh day the second day and the fifth day of the week (the three days of the week the Torah is read in public) this recalls the spelling with the letter ו. On the days of the week when we do not read from the Torah in public, i.e. first, third, fourth and sixth day, this recalls the times it is read as if spelled defectively. Do not be astounded concerning the phrasing of: ואלה בני דישן חמדן וגו', “and these were the sons of Dishon, Chemdon,” in verse 27. This refers to the first time we read about דישון. Verse 27 refers back to דישן in verse 26 which should have been vocalised as דישון. We must understand that whenever in the Holy Scriptures books written later, refer to names of persons or places which appear spelled differently from the first time they had appeared, they refer to the ones mentioned the first time in the Bible, unless otherwise stated. Examples of the names of the same people, or the same verbs, being spelled differently in different Books of the Bible, are: Samuel II 22 as opposed to Psalms chapter 18, where the word מגדל, in verse 51 of the former means the same as the word מגדיל in the verse 51 of Psalms.[You will note the similarity of the subject matter in both chapters, plus the fact that both of these words appear in verse 51 of the chapter mentioned. Compare also Genesis 32,32 and 31 respectively, where the name of the place פנואל is once spelled with the letter ו and the other time with the letter י in the middle. Compare the spelling of the ears of corn in Pharaoh’s dream in Genesis 41,7 as דקות, and when Joseph interprets it in about it in Genesis 41,27, as רקות. Our author cites a few more examples which I have decided to skip as he has made his point. Ed.]

Ibn Ezra on Exodus; Perush HaArokh 20:1:2

Abraham the author declares: It is the style of those who speak Hebrew to express their thoughts very clearly at times. However, at other times it is their style to say what they must in as few words as is necessary for a person to understand their meaning. Note that words are like bodies and their meanings are like souls. The body is, as it were, a vessel for the soul. Hence all the wise men of all nations (Literally, tongues. In other words, all wise men who speak a different language.) are in the habit of preserving the ideas conveyed by a word (I.E. literally reads: The wise men…preserve meanings.) and are not concerned with changes in wording when the meaning remains one and the same. I will now offer you a number of examples. (Of instances in Scripture where the same idea is conveyed in different words.) God told Cain: And now cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from the ground… When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be in the earth (Gen. 4:11,12). Cain replied: Behold, Thou hast driven me out this day from the face of the land (Gen. 4:14). Now who is so simple as to think (Vat. Ebr. 38 reads: Now he who is simple thinks.) that the latter verse does not convey what the former verse does because of the change in words. Look, Eliezer said, Give me to drink (hagmi’ini), I pray thee (Gen. 24:17). However, he quoted himself as saying, Let me drink (hashkini), I pray thee (Gen. 24:45). Moses said, the firstborn of the captive that was in the dungeon (Ex. 12:29). However, it is earlier written, the first-born of the maid-servant that is behind the mill (Ex. 11:5). In Deuteronomy, Moses quoted the prayer which he offered on behalf of Israel because of the golden calf (Deut. 9:26-29). Now to the unintelligent, this prayer appears totally different from the one recorded in the Torah portion Ki Tissa (Ex. 32:11-14). The general rule is, one will find the same meaning in different words whenever anything is repeated in Scripture, such as the dreams of Pharaoh (See Gen. 41:1-7; 17-24.) and Nebuchadnezzar, (See Dan. 4.) and many other things. Now Scripture, as I noted, sometimes abridges and other times elaborates. It does the same with prefixes. (Literally, servile letters.) At times it adds them. At other times it leaves them out. However, the meaning remains the same. Thus God said, and blue, (Hebrew, u-tekhelet.) and purple (Ex. 25:4). However, Moses said, blue, (Hebrew, tekhelet.) and purple (Ex. 28:6). God said, onyx stones (Hebrew, avne shoham.) (Ex. 25:7). However, Moses said, and onyx stones (Hebrew, ve-avne shoham.) (Ex. 35:9). There are many such instances. Either way is correct, as the verse which leaves out the vav is employing a concise style. There is no harm in it. (For it does not change the basic meaning of the verse.) Similarly, the verse which has a vav in it does no harm because it adds clarity. Now one does not search for a reason that a vav, which is enunciated by the mouth, (Such as the vav of ve-avne, or u-tekhelet.) is sometimes left out, sometimes written, and sometimes added. (That is, it is a superfluous vav. See Vol. 1, Introduction, p. XVII.) For any of the aforementioned (Ways of writing.) is correct. We do not look for the reason why an enunciated vav was written. (Or was left out.) This being the case, why should we look for reasons regarding (The omission or non-omission of.) the silent vav which is not enunciated? For example, we should not ask why the word le-olam (forever) (Olam can be spelled with or without a vav.) is written with or without a vav. (The vav in olam is silent.) Now people want reasons for full and also for deficient spellings. I would have kept silent if they wanted reasons for each one of them, (For every full or deficient spelling (Weiser).) or if there was only one way to spell these words. (And they found it spelled otherwise.) I will give you an example. Suppose someone tells me, “Write the following to my friend: I so and so love you forever;” and I spelled ploni (so and so) without a vav, and also ohevekha (I love you) without a vav and le-olam (forever) deficiently. (That is, without a vav.) Then Reuben came to me and asked me why I wrote deficiently. Now my concern is to write what I was told to write. I am not concerned with full or deficient spellings. (A person uses the spellings that come to mind. There is no hint of anything special or any allusion in the type of spelling that one chooses to employ.) Perhaps Levi will come along and teach me how to write. (That is, when to use full or deficient spellings. Levi obviously cannot, for there are no rules regarding the use of full or deficient spellings.) I do not want to dwell on this. However, the intelligent will understand what I mean. (I.E. apparently believed that Moses had some discretion in choosing the spelling to be employed in writing the Torah.) I will now explain the above-noted difficulties. (The questions raised by I.E. at the beginning of his comments on this verse.)

Rashbam on Genesis 29:25:1

והנה היא לאה, whenever something had not been known or recognised previously the word הנה alerts the reader to this fact. (compare Genesis 41,7 והנה חלום, “it was a dream.”) Until Pharaoh awoke he had taken what he saw in the dream as being real.

Talmud

Noah was forbidden from sexual relations upon entering the Ark but permitted after leaving, leading to his family being saved from the Deluge. Ham, the dog, and the raven misbehaved during this time. It is advised to refrain from relations during times of want and hunger, and those who desire children should engage in sexual relations. Rebbi Yose suggested that conception is most likely on the day a woman immerses herself.

Jerusalem Talmud Taanit 1:6:10

(Gen. rabba31(17), Tanḥuma Noaḥ11, with different name traditions. Also in A the attributions are different.) Rebbi Jehudah bar Pazi, Rebbi Ḥanin in the name of Rebbi Samuel bar Rav Isaac: On his entrance to the Ark Noe was forbidden sexual relations. What is the reason? You shall come into the Ark, you, your sons, your wife, and your sons’ wives (Gen. 6:18.) . On his exit sexual relations were permitted to him. What is the reason? Leave the Ark, you, your wife, your sons, and your sons’ wives with you (Gen. 8:16.) . Rebbi Ḥiyya bar Abba said, by their families they left the Ark (Gen. 8:19.) ; since they refrained from their relations they merited to be saved from the Deluge. You may know that it is so since we stated (Babli Sanhedrin108b.) , Ham, the dog, and the raven misbehaved. Ham exited charcoal colored. The dog exited public in his relations. The raven exited different from the creatures. Rebbi Abun (In Gen. rabba Abbin.) said, it is written, in want and hunger infertile (Job30:3.) . If you see that want comes into the world make your wife infertile (Formulated as a general prohibition Babli 11a, Sanhedrin108b.) . Rebbi Levi (Babli 11a in the name of R. Simeon ben Laqish. Those who “desire children” are whose who yet have none.) said, to Joseph were born two sons (Gen. 41:50.) , when? Before the start of the year of famine. It was stated in the name of Rebbi Jehudah (Babli 11a in the name of R. Simeon ben Laqish. Those who “desire children” are whose who yet have none.) : those who desire to have children do have sexual relations. Rebbi Yose said, only on the day she immersed herself (A day of maximal probability of conception; Babli Sotah27a.) .

Tanakh

Proverbs 1:8 advises to listen to the discipline of your father and not forsake the instruction of your mother.

Proverbs 1:8

My son, heed the discipline of your father, And do not forsake the instruction of your mother;

Targum

In Genesis 41:7, both Onkelos and Targum Jonathan describe Pharaoh's dream where seven thin ears consume seven healthy ears, leading to Pharaoh waking up and realizing it was a dream.

Onkelos Genesis 41:7

The seven thin [smitten] ears swallowed the seven wholesome, full ears. Pharaoh woke up, and behold it was a dream.

Targum Jonathan on Genesis 41:7

And the seven thin ears devoured the seven fat and full. And Pharoh awoke, and, behold, it was a dream.

וַיְהִ֤י בַבֹּ֙קֶר֙ וַתִּפָּ֣עֶם רוּח֔וֹ וַיִּשְׁלַ֗ח וַיִּקְרָ֛א אֶת־כׇּל־חַרְטֻמֵּ֥י מִצְרַ֖יִם וְאֶת־כׇּל־חֲכָמֶ֑יהָ וַיְסַפֵּ֨ר פַּרְעֹ֤ה לָהֶם֙ אֶת־חֲלֹמ֔וֹ וְאֵין־פּוֹתֵ֥ר אוֹתָ֖ם לְפַרְעֹֽה׃ 8 E Next morning, his spirit was agitated, and he sent for all the magician-priests of Egypt, and all its sages; and Pharaoh told them his dreams, but none could interpret them for Pharaoh.
Pharaoh and Nebuchadnezzar both had troubling dreams that needed interpretation, leading to challenges in understanding their significance. Joseph accurately interpreted Pharaoh's dream about the upcoming famine, leading to his rise in status and the salvation of Egypt. Jacob's doubt about the significance of his dream of the ladder was resolved after events in Shechem. Jonah preferred death over life because he had already died once, while Elijah did not die. The Mishnah states conditions under which a person does not make a bet peras. Ramban explains the sorcery of Egypt's magicians, and Targum highlights the importance of Joseph's interpretation of Pharaoh's dream. Nebuchadnezzar sought the meaning of his dream anxiously, while Pharaoh's dream indicated the release of Joseph from prison.

Commentary

Pharaoh's spirit was troubled by the dream, which was interpreted differently by various wise men, including magicians, priests, and astrologers. The interpretations ranged from seven daughters to the impending famine, with Pharaoh ultimately finding relief in Joseph's accurate interpretation that the dream foretold the upcoming years of abundance and starvation. Nebuchadnezzar, on the other hand, had forgotten his dream entirely, leading to a different approach to interpretation. Both kings faced challenges in interpreting their dreams, with Pharaoh's dream being seen as a single message despite its two parts, and Nebuchadnezzar's dream being delayed in its realization. Ultimately, Joseph's interpretation of Pharaoh's dream led to his rise in status and the salvation of Egypt from the impending famine.

Chizkuni, Genesis 41:8:1

ותפעם רוחו, “His mind was greatly disturbed;” even though in Daniel 2,3 when a dream of Nebuchadnezzar is reported and he described himself as ותפעם רוחי, “my mind was disturbed,” this was because when the Babylonian soothsayers were called in for consultation, Nebuchadnezzar could not even remember what he had dreamed, as distinct from here where Pharaoh had a clear recollection of the details of his dream. [According to this view, he therefore had no reason to be so agitated. Ed.] Pharaoh had also forgotten the interpretation of his dream, and when Joseph interpreted it he recalled that he also had dreamt this interpretation. This also brought back to the chief of the cup bearers his own experience in jail with Joseph as an interpreter of dreams.

Chizkuni, Genesis 41:8:2

ותפעם, “it became agitated;” there is a difference in meaning between the words: ותפעם and ותתפעם. The former describes an emotion which cannot be explained as resulting in a definite action by the person so troubled faking his agitation, whereas the reflexive mode ותתפעם, allows for the subject either to take an action as a result of his agitation or to remain passive. The latter is a rule that applies whenever we encounter the use of the reflexive mode. Compare Deuteronomy 29,18: והתברך בלבבו, “he consoles himself by thinking, etc.” There are numerous examples of this. In the case of Nebuchadnezzar in Daniel 2,3, the king was in two minds if to reveal the content of what he dreamt, fearing that if he did so, the soothsayers would exploit this to offer each his own interpretation so that he would be forced to choose which to accept without knowing which interpretation to accept. He therefore decided to act as if he had forgotten the content of the dream. Whichever of the soothsayers would both tell him what he had dreamt, and what it meant would surely have offered the correct interpretation. That interpreter must have been inspired by G-d Himself. Whatever that interpreter foresaw would happen as a result of having heard my dream, would surely occur in reality. Pharaoh, on the other hand, who revealed to all what he had dreamt, acted very foolishly, except that he did not threaten to kill the ones who interpreted his dream incorrectly, as did Nebuchadnezzar.

Chizkuni, Genesis 41:8:3

ויספר פרעה להם את חלומו, Pharaoh told them the contents of his dream.” The reason why Nebuchadnezzar was bound to have forgotten the dream itself as opposed to Pharaoh, [seeing that as it turned out both had received messages. Ed.] was that implementation of Pharaoh’s dream would commence almost immediately, whereas that of Nebuchdnezzar’s dream was long delayed. He would not believe Daniel’s interpretation if he had remembered the dream and told it to Daniel. Only the fact that Daniel proved to even have been privy to his dream itself, convinced him that the interpretation was the true one. Joseph, when interpreting Pharaoh’s dream as being in two stages was that it foreshadowed immediate fulfillment of what he had seen symbolised in his dream. This is why he said: וממהר האלוקים לעשותו, “G-d will hasten to carry out what was in your dream. “

Chizkuni, Genesis 41:8:4

ואין פותר אותם, “and there is no one who can interpret them.” The reason was that Pharaoh’s wizards considered the dreams as two separate dreams.

Da'at Zekenim on Genesis 41:8:1

ותפעם רוחו, “his mind was disturbed.” Rashi draws our attention to the fact that when the reaction of King Nebuchadnezzar to his dream is described in the Book of Daniel 2,1, the author uses a different conjugation, i.e. ותתפעם which is a combination of the passive and reflexive mode. [The latter could not even remember what he had seen that disturbed him so much. Ed.] His interpreters were required to tell him what he had dreamt as well as what it meant. Pharaoh, on the other hand, had only forgotten the interpretation of what he had seen in the dream. (B‘reshit Rabbah, 89,5.) Even though when relating his dream to potential interpreters he did not let on how deeply he was troubled and he used the same words for his reaction as are reported of Pharaoh, חלום חלמתי ותפעם רוחי, “I have dreamt a dream and my mind is disturbed,” (Daniel 2,3) the difference was that the inability of his interpreters to offer any interpretation was due to the fact that they had not been told what he had dreamt. One of the differences between the two dreams was that Nebuchadnezzar dreamt something that would occur in the distant future, whereas Pharaoh dreamt something that would occur almost immediately. If Daniel had not been able to tell Nebuchadnezar what he had dreamt, he would never have believed the interpretation that Daniel offered him. Seeing that Joseph interpreted Pharaoh’s dream as predicting matters that would occur in the immediate future, he believed him, as otherwise he could have called him a liar within a short time and have dealt with him as a false prophet. As to Nebuchadnezzar having meted out the death penalty to all the interpreters that had failed to interpret his dream, (compare Daniel 2,12) this was partly due to their having said that no human being could interpret his dream, only angels (verse 11). Prophets had been rare already in the time of Samuel; (compare Samuel 3,1) The word ואחרון לא איתי, in Daniel 2,11, should be read as ואהרן לא נמצא, “there is no Aaron nowadays who by means of the urim and tumim in the folds of his breastplate could have secured an answer from G–d to his query.” Nebuchadnezzar, when hearing these words of Daniel, told him that he now remembered about the significance of that breastplate and the urim and tumim. He added that the Jewish people had lost their world because their priests had made unlawful use of that breastplate. This is why he decreed a similar fate for his own priests. (Tanchuma section 2 on our portion)

Ibn Ezra on Genesis 41:8:1

THAT HIS SPIRIT WAS TROUBLED. Va-tippa’em (was troubled) is a nifal. It is similar to nifamti (Which is a nifal. The nun of the nifal is missing in va-tippa’em because it is an imperfect with a conversive vav, and the nun of the nifal is dropped in the future and is compensated by a dagesh in the first letter of the root.) in I am troubled (nifamti) and cannot speak (Ps. 77:5). Others say (The “others” do not dispute what has been said until now. They explain the meaning of the word, whereas the first interpretation gave the conjugation of the word (Cherez).) that both va-tippa’em and nifamti come from the same root as pa’am (anvil) (The meaning of va-tippa’em rucho (that his spirit was troubled) thus is: that his spirit was beaten.) in that smiteth the anvil (pa’am) (Is. 41:7). Its meaning is that his spirit was like a beaten body. (It was pained and troubled. Spirit is immaterial and cannot be beaten. However, it may be compared to a beaten body. His spirit was beaten as if it were a body (Weiser). Hence the verb va-tippa’em (was beaten) can govern rucho (his spirit).)

Ibn Ezra on Genesis 41:8:2

MAGICIANS OF. Chartume (magicians of) comes from a quadriliteral root. (Its root being chet, resh, tet, mem.) However, it is possibly an Aramaic or Egyptian word. It means a scientist. (Weiser.)

Ibn Ezra on Genesis 41:8:3

AND ALL THE WISE MEN THEREOF. Men learned in astrology and dream interpretation.

Or HaChaim on Genesis 41:8:1

ואין פותר אותם לפרעה. And no one could give a satisfactory explanation for them to Pharaoh. The reason the Torah speaks of "them" is that they were in fact two dreams. Even though the Torah insists that the dream was one, writing את חלומו, when it came to describing the interpretation the Torah speaks of אותם, meaning there was no interpretation for the two dreams.

Or HaChaim on Genesis 41:8:2

The Torah added the apparently unnecessary words לפרעה. The Torah therefore may use the word פרעה as the name of the kingdom, as opposed to it being his personal name. This maybe the reason that when the chief butler addressed Pharaoh, he said: "Pharaoh was angry, etc." It would be most inappropriate for the chief butler to address his king by using his personal name. It is clear therefore that it refers to the kingdom itself. The king was identified with the state. Our view has been confirmed by Rashi on Psalms 34,1. We can now understand why Pharaoh was unwilling to accept the interpretations offered to him by his advisors. Inasmuch as the dream addressed itself to Pharaoh the head of state and not Pharaoh the individual, any interpretations which did not take this fact into consideration did not satisfy him. He felt sure that the dream contained a message of importance for his people. According to one view expressed in Bereshit Rabbah 89 their interpretation was not acceptable "to him;" this interpretation overlooks the fact that the word לו, "to him, does not appear in the text" [I have not found this statement in Bereshit Rabbah 89, Ed.].

Rabbeinu Bahya, Bereshit 41:8:1

ותפעם רוחו, “his spirit was agitated.” The use of the word פעם, “bell,” suggests that in his mind alarm bells were ringing. When we encounter a similar reaction to a dream by Nebuchadnezzar in Daniel 2,1 the text there describes the King’s reaction as ותתפעם רוחו, as if two bells rang in his mind.” The reason is that there it was clear that the king had had two separate dreams, each one of which had alarmed him. In that story the king’s agitation was caused also by his failure to recall precisely what it was he had been dreaming (Daniel 2,5) This too reinforced his agitation, hence ותתפעם רוחו instead of ותפעם רוחו. According to the story in Daniel as understood by Tanchuma Miketz 2, the Kings’s agitation was severe as he had forgotten both the dream and its interpretation. The King threatened to execute his interpreters if they failed to give him satisfactory interpretations and helped him recall the substance of the dream, whereas he promised to reward them generously if they came up with an acceptable explanation (Daniel 2,4-9). Naturally, his interpreters could not do so, but they made the mistake of saying that “no man on earth can do so.”

Rabbeinu Bahya, Bereshit 41:8:2-3

According to our sages in above mentioned Tanchuma, these Chaldaens told the King that as long as the Holy Temple in Jerusalem (which Nebuchadnezzar had destroyed) had been standing, a person could go to a prophet or to a Priest and enquire from G’d by means of the Urim Vetumim, the breastplate on the breast of the High Priest, that a mystery be revealed to him. This was no longer so, however. The Midrash finds an allusion to the Chaldaens having said this to Nebuchadnezzar in Daniel 2,10-11 when they said: לא איתי אנש, “no man has ever come” (to enquire such a thing). These unnecessary words indicated that at one time one could come to some place to make such enquiries. There is a play on words in the text of Daniel according to which the word ואחרן may be read as ואהרן, seeing that the letters אחה'ע are interchangeable. According to this the word אחרן in Daniel 2,11 is an allusion to Aaron the first High Priest who wore the breastplate with the Urim Vetumim. As already stated the king was very angry at being thwarted in his efforts to have the dream and its meaning recalled, until he was told that there was a Jewish exile who was able to comply with his request. When Daniel told the king what he had dreamt and what it meant, (Daniel 2,29-45) according to the version in Tanchuma, (not mentioned in the Book of Daniel), the king wanted to know when the predictions of his dream would materialise and Daniel told him after having consulted with Chananyah, Mishael and Azaryah. They prayed to G’d so as not to be executed, and they too counted amongst the wise men of the Kingdom. ואין פותר אותם לפרעה, “there was no one who could interpret them to Pharaoh.” According to a Midrash, Pharaoh had dreamt both the dream and the interpretation but had forgotten the interpretation. The professional dream interpreters in his kingdom suggested that the seven cows and seven ears of corn referred to seven daughters Pharaoh would sire and subsequently bury. We have reason to wonder why these great wise men of Egypt were unable to come up with a better or even the true interpretation of Pharaoh’s dream. An unprejudiced layman would be able to see at a glance that the subject matter of the dream(s) was seven years of abundance followed by seven years of starvation. Clearly, the cows symbolised the ploughing, seeing that the Egyptians used the cows to pull the ploughs, whereas the ears of corn clearly symbolised the harvest that would materialise as a result of the ploughing. We have a verse in Proverbs 14,4 that “a bountiful harvest is due to the strength of the ox.” The failure of Pharaoh’s advisors was all part of G’d’s plan to arrange for Joseph to be elevated to high status. This is why G’d used this opportunity to “turn sages back and make nonsense of their wisdom” (Isaiah 44,25). In Isaiah 19,11 the same prophet recalled this event when he said: “utter fools are the nobles of Tanis; the sagest of Pharaoh’s advisers have made absurd predictions.” The prophet made the point that only through G’d’s intervention could these normally sagacious individuals fail so utterly in recognising what was before their eyes. Our sages in Bereshit Rabbah 89,6 used this incident to explain the meaning of Proverbs 14,6: “a scoffer seeks wisdom in vain; but knowledge comes easily to him who is understanding.” The scoffer referred to by Solomon is Pharaoh, whereas the easily acquired knowledge is a reference to Joseph.

Radak on Genesis 41:8:1

ויהי בבוקר ותפעם רוחו, his spirit was broken due to his profound worry about the meaning of this dream. Although he had dreamt in two stages having awoken in between the two sections, he was convinced that the message conveyed by what he had been shown was a single message, that the dream was a single dream containing two parts.

Radak on Genesis 41:8:2

וישלח ויקרא, he summoned them by means of messengers.

Radak on Genesis 41:8:3

ואין פותר אותם, none of the them could interpret. The word אותם does not refer to the dreams but is used as in 44,4 הם יצאו את העיר. “they had departed from the city.

Rashbam on Genesis 41:8:1

ותפעם רוחו; his mind was thoroughly disturbed so that he felt the urgent need to explore the meaning of this dream. We find that King Nevuchadnezzar’s mind was similarly disturbed by a dream when he called in Daniel in Daniel 2,3.after his own experts had failed him. [Of course, on that occasion the king was not even able to recall what he had dreamt and he set his interpreters an impossible task, not like here. Ed.]

Rashi on Genesis 41:8:1

ותפעם רוחו HIS SPIRIT WAS TROUBLED — The Targum renders it by “his spirit was agitated” (beaten upon) — it rang within like a bell (פעמון). With regard to Nebuchadnezzar it states (Daniel 2:1) ותתפעם רוחו (the verb in the Hithpael, thus having a double ת), because in that case there were two reasons for perturbation — his forgetting the dream and his ignorance of its interpretation (Genesis Rabbah 89:5).

Rashi on Genesis 41:8:2

חרטמי ENGRAVERS OF HIEROGLYPHICS — It is a compound word הנחרים בטימי those who excite themselves by means of the bones of the dead — because they enquire of the dead. טימי used in this phrase means bones in Aramaic. In the Misnna we have (Mishnah Oholot 17:3) “a house that is full of טמיא” — full of bones.

Rashi on Genesis 41:8:3

ואין פותר אותם לפרעה AND THERE WAS NONE THAT COULD INTERPRET IT TO PHARAOH — There were, indeed, some who interpreted it, but not in reference to Pharaoh (לפרעה) (i.e., their interpretations had no reference to him as a Pharaoh, as a king), so that their words found no acceptance by him and he was not satisfied with their interpretation. They said: “You will beget seven daughters and you will bury seven daughters” (Genesis Rabbah 89:6).

Rav Hirsch on Torah, Genesis 41:8:1

ותפעם, eigentlich: es wurde geklopft, geschlagen. — חרטומי von חרט: die der eingegrabenen Bilderschrift Kundigen. Diese fortwährend in Deutung von Symbolen geübt, waren die Geeignetsten, von welchen die Deutung eines Traumes erwartet werden konnte. — Keiner deutete sie dem Pharao. Schon dadurch, daß sie die Träume nicht als einen auffassten, und an dem Willkürlichen der Deutung fand Pharao Veranlassung, sich durch keine der mannigfachen Deutungen befriedigt zu finden.

Sforno on Genesis 41:8:1

ואין פותר אותם, because they all proceeded from the premise that there had been two dreams. They did not realise that in the first part of the dream the focus was on the active causes of producing food, i.e. ploughing by the cows and threshing of the grain before it could release its kernels, whereas in the second half of the dream the focus was on appearance of the product which is converted into food, the stalks of growing corn, as well as its function, i.e. when the ears are empty there is no food.

Siftei Chakhamim, Genesis 41:8:1

It beat within him like a פעמון. I.e., ותפעם comes from פעמון. His spirit was beating like a clapper within a bell.

Siftei Chakhamim, Genesis 41:8:2

Bones in Aramaic. Rashi first explains that טימי is Aramaic because he seeks to explain חרטמי as two words: חר, from נחורים, and טומי, from טימי (bones). נחורים could be from נחירים (nostrils), because they would put the bone of a corpse into their nostrils, and it would speak. Or it could be from חום (heat), as in (Yechezkel 24:10), והעצמות יחרו (“And the bones will be burnt”). This is because they would put a bone under their armpit and warm it, and it would speak through sorcery.

Siftei Chakhamim, Genesis 41:8:3

He found no relief in their interpretations... But when Yoseif told him the land will have a famine, he found relief, saying this is why Hashem showed it to him — so he could properly prepare the country lest they die in the famine. (Maharshal) [Alternatively,] he found relief because kings’ dreams are not private matters but matters affecting the whole kingdom, or the whole world, as with the dreams of Nevuchadnezzar. (Akeidah) 12

Steinsaltz on Genesis 41:8

It was in the morning and his spirit was troubled. Pharaoh was upset by the strong impression the dreams had left upon him. He sent and called for all the magicians of Egypt, its priests, who also engaged in science and medicine, and all its wise men; Pharaoh related his dream to them, but no one could interpret them for Pharaoh. Some commentaries explain that although his advisors were able to suggest interpretations, all of their ideas appeared unsuitable to Pharaoh. 2

Tur HaArokh, Genesis 41:8:1

ותפעם רוחו, “his mind was agitated.” He had not forgotten what he had dreamt, as had Nevuchadnezzar. There had been no need for Nevuchadnezzar at the time to recall what he had dreamt as it foreshadowed events long in the future, and no one would have believed Daniel’s interpretation; he was not promoted to a position of prominence on account of his coming up with the interpretation but because he had been able to tell the king what he had dreamt, something the king had been unable to recall until reminded by Daniel. (Daniel chapter 2) In our situation here, it was enough for Joseph to offer the dream’s meaning, as he placed its realization as beginning almost immediately. Some commentators claim that the reason Joseph was believed was precisely because the dream had not been forgotten. Had it been forgotten, any reconstruction of the dream by an interpreter would have to rely on the words of the interpreter, as no one could know if he spoke the truth.

Tze'enah Ure'enah, Miketz 13-14

“But none could interpret them for Pharaoh” [41:8]. Bahya writes that Pharaoh had a dream and also saw what the dream meant. He remembered the dream, but forgot what it meant. Pharaoh’s wise men said that he would have seven daughters and he would bury seven daughters. However, Pharaoh did not want to accept this, since Pharaoh’s heart was beating in his body. (Bahya, Genesis, 41:8.) Bahya and Toldot Yizhak ask. Why did Pharaoh’s wise men not understand that it meant hunger and satiety? One plows the field with the cow and the ox to get bread. The ears are of grain. The explanation is that the Holy One made the wise men foolish, in the expectation that Joseph would come and explain the meaning of the dreams. (Bahya, Genesis, 41:8; Toldot Yizhak, Genesis, 41:10–12.)

Tze'enah Ure'enah, Miketz 5-7

“His spirit was agitated” [41:8]. In the morning Pharaoh was very frightened. His soul was very agitated. (Rashi, Genesis, 41:8.) Bahya writes. Why did Pharaoh not forget the dream and Nebuchadnezzar did forget the dream? The explanation is that if Pharaoh had forgotten the dream and had asked the wise men that they should tell him the dream and its meaning, then the chief cupbearer would not have brought Joseph out of the prison. He thought that Joseph would not know to tell someone what they had dreamed, but Joseph knew how to explain a dream that one placed before him. Therefore, the Holy One caused that Pharaoh did not forget the dream. However, Nebuchadnezzar did not tell the dream. He thought to himself. If I were to tell the dream, then many wise men would come and explain what is meant, but I will not know which is telling the truth. Therefore, I will not tell the dream. Whichever wise man will come and tell me what I dreamed, he will also be able to explain the dream. (Bahya, Genesis, 41:8.) So write Hizkuni, Toldot Yizhak, and Imre Noam. (Hizkuni, Genesis, 41:8; Toldot Yizhak, Genesis, 41:10–12; Imre Noam, Genesis, 41: 8.) Toldot Yizhak and Imre Noam give another explanation. Nebuchadnezzar’s dream was about what would happen after many thousands of years. Therefore, Daniel should have explained the dream, that the dream shows what would happen after many long years, thus Nebuchadnezzar did not believe in it. Nebuchadnezzar had said, who tells me that what Daniel says is true. However, since Daniel told him the dream that Nebuchadnezzar had dreamed, the king Nebuchadnezzar was amazed that Daniel knew the dream and believed how he had interpreted the dream. However, here with Pharaoh, the dream was what would happen in the immediate future. Thus, they could soon see that Joseph was correct about what he said concerning the dream. Therefore, Pharaoh did not forget the dream. (Toldot Yizhak, Genesis, 41:10–12; Imre Noam, Genesis, 41: 8.) Toldot Yizhak asks another question. Why did Pharaoh not kill the wise men who could not explain the dream? Nebuchadnezzar had asked his wise men that they should tell him what he had dreamed. This is hard to know and they did not tell him and he had them all killed. The explanation is that Nebuchadnezzar’s wise men advised him to kill the priests and destroy the Temple. If the priests had been alive, they could have explained the dream through the Urim veTumim. Nebuchadnezzar said: because you caused the priests to be killed, therefore tell me what the dream means and if you do not tell me, I will kill you all. (Toldot Yizhak, Genesis, 41:10 –12.)

Jewish Thought

The dream Jacob had of the ladder was not a clear revelation from God, as evidenced by Jacob's uncertainty and fear, his conditional vow, and his delay in fulfilling it. Jacob's doubt about the significance of the dream stemmed from his lack of preparation to receive prophetic insights, unlike Abraham who was certain of his divine instructions. Only after the events in Shechem did Jacob become convinced that the dream was a revelation, as indicated by his change in how he referred to God.

Akeidat Yitzchak 25:1:9

The fact that Jacob's dream represented only the beginning of Divine revelations at its lowest level, is attested to by the following: 1) After G-d’s promise to Jacob in the dream, Jacob's statements and vow prefaced by the words "if G-d will be with me," shows that, to Jacob, the message had not been so clear. 2) Jacob is portrayed as being like the servant who serves his master for the sake of the reward. He promises to give tithes if things go well, hardly the stature prophets are made of. 3) Jacob constantly seems fearful during the coming years. 4) Even when Jacob prays to G-d immediately prior to his encounter with Esau, he does not even once refer to the promise made to him by G-d in this dream. 5) Jacob's unaccountable delay in fulfilling his vow, even after G-d said to him, "I am the G-d to whom you have vowed at Bet El, go and keep your vow." Jacob, not yet having returned home safely, seems in no hurry to fulfil this vow. In view of all this, and in view of the statements of our sages that the gift of prophecy is bestowed only on persons who are possessed of certain qualifications, one of which is personal wealth, we must reject the view of those commentators who see in this dream revelations going beyond anything experienced by either Abraham or Isaac. It is significant that Jacob is described as dreaming, and that even after awakening from his "sleep,” the ladder is not called "a vision." Other people who had visions during their sleep, are usually described as waking from a "dream," not from "sleep." Compare Pharaoh in Genesis 41,8 or Solomon in Kings I 3,15. Based on Maimonides in Moreh Nevuchim Part two, Chapter forty-five, we are entitled to assume that in our case we do not deal with a prophetic vision. On the other hand, Jacob's own statement that "G-d is in this place," seems to indicate that Jacob at least considered the possibility that what he had dreamed was a vision. Perhaps Jacob's doubt about the significance of what he had dreamed stemmed from the fact that he had been inadequately prepared to become the recipient of prophetic insights. Abraham, who had gone to sacrifice Isaac, an irreversible act should he have misunderstood what he believed to be Divine instructions, was obviously certain that the source of that command was not a figment of his imagination. We can understand the conditional nature of Jacob's vow then as stemming from this very uncertainty about whether in fact he had been granted prophetic insight. The monument that he erects is built on the premise that he may have been granted a vision. He vows that if all the conditions in that message will be fulfilled, he will view this as confirmation that he had indeed been the recipient of a communication from heaven. Only after the events in Shechem (Genesis Chapter 34), when G-d tells him to go up to Bet El, does Jacob become convinced that the dream of the ladder had indeed been a revelation. In retrospect then, that dream looms larger than ever. During all the years when he had difficulties with Laban and Esau, he had been far from certain that he had been granted a revelation at that time already. When finally, in Chapter thirty-five, Jacob refers to G-d as elokim, instead of as hereafter eyl shaddai, this indicates that he had now come to the resolution of his former doubts about the matter.

Midrash

Jonah preferred death over life because he had already died once and knew he would have rest, unlike Elijah who did not die. Pharaoh tested Joseph by altering his dream slightly, but Joseph corrected him each time, impressing Pharaoh. Pharaoh's spirit was troubled by the dream he knew but not its interpretation, unlike Nebuchadnezzar who was troubled by both. Pharaoh's magicians could not interpret the dream accurately, but Joseph could, ultimately gaining prominence. Each nation has five wise men to serve it, and God provides wisdom, understanding, and might, but ultimately removes them. God orchestrated various interpretations of Pharaoh's dream to ensure Joseph would come last and gain praise for his interpretation.

Bereshit Rabbah 89:5

“It was in the morning and his spirit was troubled; he sent and summoned all the magicians of Egypt, and all its wise men; Pharaoh related his dreams to them but no one could interpret them for Pharaoh” (Genesis 41:8). “It was in the morning and his spirit was troubled [vatipaem ruḥo],” and elsewhere it says: “His spirit was troubled [vatitpaem ruḥo]” (Daniel 2:1) (Written with the letter tav doubled.) – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: Here, he knew the dream and sought an interpretation from [Joseph]. But there, [he sought to know] the dream and its interpretation. (Nebuchadnezzar was troubled by a dream he had, but he no longer remembered the dream, and asked his magicians to tell him the dream and its meaning (see Daniel ch. 2). ) Rabbi Neḥemya said: The dream of the idol and the dream of the tree. (The tav is doubled regarding Nebuchadnezzar because he had two entirely separate dreams, one concerning the idol (see Daniel 2:29–45) and one concerning the tree (see Daniel ch. 4), whereas Pharaoh’s two dreams were really just a doubling of one dream (see Genesis 41:25). ) The Rabbis say: [It states] “vatitpaem ruḥo” there in order to accord prominence to four. (Daniel, Ḥananya, Mishael, and Azarya all rose to prominence in the aftermath of the interpretation of Nebuchadnezzar’s dream. ) Here [it states] “vatipaem” to accord prominence to one. (Joseph rose to prominence after interpreting Pharaoh’s dream. ) “Vatitpaem ruḥo” – in order to grant life to four; “vatipaem” – to grant life to one. (In the case of Nebuchadnezzar’s dream, the lives of Daniel, Ḥananya, Mishael, and Azarya were in danger, as Nebuchadnezzar had decreed that all the wise men would be put to death if they could not tell him his dream and its interpretation (see Daniel 2:13). In the case of Pharoah’s dream, it was only Joseph who was in danger of dying in the dungeon. ) Here, because it was just before morning – “vatipaem ruḥo,” but there, where it came in the evening, it is written: “Vatitpaem ruḥo.” (The doubled tav indicates that Nebuchadnezzar had a lot of time until morning in which to be troubled by his dream. ) Rabbi Yoḥanan said: Any dream that is just before morning is immediately actualized.

Bereshit Rabbah 89:6

“He sent and summoned…” – Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: They would interpret it, but their voices would not enter his ears. [They would say:] ‘The seven good cows [mean that] you will beget seven daughters. The seven bad cows – you will bury seven daughters.’ Likewise they said: ‘The seven good stalks [mean that] you will conquer seven kingdoms. The seven bad stalks – seven districts will rebel against you.’ That is what is written: “A scoffer seeks wisdom, and there is none” (Proverbs 14:6) – these are Pharaoh’s magicians and wise men. “But knowledge is easy for the discerning” (Proverbs 14:16) – this is Joseph. Another matter, “he sent and summoned” – to inform you that each and every nation that exists in the world (Some interpret this phrase to mean: Each and every nation that rules over the world (Maharzu). ) produces for itself five wise men to serve it. Moreover, the Holy One blessed be He provides it with three things: Wisdom, understanding, and might, as the wicked Sennacherib said: “With the power of my hand I have accomplished” (Isaiah 10:13). But when the Holy One blessed be He judges the world, He takes them from it, as it is stated: “I will eliminate the wise from Edom, and understanding from the mountain of Esau…Your mighty will be intimidated, Teiman” (Obadiah 1:8–9). Why was all this [necessary]? (Why did God arrange for various advisors and magicians to offer interpretations of Pharoah’s dream before the butler suggested that he consult Joseph? ) It was so Joseph would ultimately come, and gain prominence. The Holy One blessed be He said: 'If Joseph will come first and interpret the dream, it will not [earn him sufficient] praise. The magicians could say to him: ‘Had you asked us first, we would have already interpreted it for you.’ Instead, He waited until they exerted themselves, and exhausted [Pharoah’s] spirit. Then Joseph came and restored his spirit. In his regard, Solomon said: “The fool vents all his spirit” (Proverbs 29:11) – these are Pharaoh’s wise men; “but the wise man will soothe it, keeping it back” (Proverbs 29:11) – this is Joseph, as it is stated: “There is no one as understanding and wise as you” (Genesis 41:39).

Midrash Tanchuma Buber, Miketz 4:1

(Gen. 41:8:) < AND IT CAME TO PASS IN THE MORNING > THAT HIS SPIRIT WAS TROUBLED (rt.: P'M), in that it was beating against him like a gong (rt.: P'M). Another interpretation (of Gen. 41:8): THAT HIS SPIRIT WAS TROUBLED. It is written of Nebuchadnezzar (in Dan. 2:1): HIS SPIRIT WAS DEEPLY TROUBLED; and it is written of Pharaoh (in Gen. 41:8): THAT HIS SPIRIT WAS TROUBLED. (Tanh., Gen. 10:2; Gen. R. 89:5.) Why? Pharaoh knew the dream but did not know its interpretation; therefore, he was confused by one confusion. But Nebuchadnezzar knew neither the dream nor its interpretation; therefore, < he was confused > by two confusions. Thus it is stated (in Dan. 2:1): NEBUCHADNEZZAR DREAMED DREAMS. R. Hiyya said: He dreamed one dream. Then why does it say: DREAMS (in the plural)? Because he had forgotten the dream. R. Jannay says: He dreamed two dreams, one of an image (in Dan. 2:31-35) and one of a tree (in Dan. 4:7-14).

Midrash Tanchuma, Miketz 3:5

And Pharaoh said unto Joseph: “I have dreamed a dream (ibid.). As he was about to relate the dream to him, he decided to test Joseph by altering the dream slightly. He said: “Seven kine went up out of the Nile, fat and well-formed,” whereupon Joseph replied: “That is not so, you saw fat and healthy kine.” “And there were,” he said to him, “seven lean and ill-favored kine.” And Joseph replied: “You did not see this but rather ugly-appearing and thin-fleshed kine.” “And there were seven full and good ears of corn,” he continued. Whereupon Joseph answered: “That too is not so, you saw fat and good ones.” “There were seven shrunken ears of corn,” he added. And Joseph responded: “That is not so, you beheld seven ears of corn, withered thin and blistered by the east wind.” Pharaoh began to wonder about this. He said to him: “You must have been behind me when I had my dream,” as it is said: For inasmuch as God hath shown thee all this, there is none so discreet and wise as thou (ibid. v. 39).

Otzar Midrashim, Midrashim on Missing and Extra Letters 1:28

...And in Jonah it is written, "I would rather die than live." Jonah was the son of the woman of Zarfat. He had already died once, and knew that he would have rest, and Elijah did not die. And so he said, "am I not better than my ancestors?"

Mishnah

The Mishnah states that a person does not make a bet peras if they plow from a pit or heap of bones, a field with a lost or found grave, a field not their own, or if a non-Jew plows. The rule of bet peras does not apply to Samaritans.

Mishnah Oholot 17:3

If a person plows from a pit full of bones, or from a heap of bones, Or from a field in which a grave had been lost, Or in which a grave was subsequently found, Or if he plows a field which was not his own, Or if a non-Jew plowed, he does not make a bet peras. For the rule of bet peras does not apply [even] to Samaritans.

Quoting Commentary

Ramban explains that the magicians of Egypt performed sorcery through angels of destruction, using angels dwelling in the atmosphere of the elements. Rashi discusses the doubling of Pharaoh's spirit being troubled in Daniel 2:1. Haamek Davar clarifies that the Sages and sorcerers needed each other to interpret Pharaoh's dream. Midrash BeChiddush explains the importance of asking questions during the Seder, connecting them to the Exodus. Tze'enah Ure'enah discusses Pharaoh's agitation over his dream, contrasting it with Nebuchadnezzar's approach. Derekh Chayyim delves into the concept of "refreshment of the spirit" in relation to the world to come.

Derekh Chayyim 4:17:11

And [the following is the reason] that the teacher used the expression, "refreshment of the spirit"; and did not say, "the delight of the world to come" - [even though] refreshment of the spirit is said about everything, even if it is not complete delight: Behold you should know that with the expression, refreshment of the spirit, the teacher revealed the content of the world to come and its stature. And that is because refreshment of the spirit is said only about relaxation - when one [experiences] refreshment of the spirit, his mind is at ease. As refreshment is connected to the spirit; since it is said about the spirit (Genesis 41:8), "his spirit was stirred up (inside him)." So you see that the spirit sometimes does not [experience] relaxation. And about the spirit, it also says, relaxation - when it relaxes from something about which it was not relaxed from the beginning, it is said that his spirit relaxes. And that is the refreshment of the spirit that the teacher mentioned [here] - it is when his spirit relaxes. And that is the content of the world to come, since the relaxation is there. But relaxation is the opposite of this world, in which there is no rest; and this thing is elicited by the level of this world. As we have already said (Paragraph 4) that the level of this world is that it is capable of change and does not stay with any one matter. It is in potential, that goes out to actualization. And from that angle, there is no relaxation in this world. So anything that is in this world is capable of change; and because of that, it is not capable of relaxation.

Haamek Davar on Genesis 41:24:1

I have told my sorcerers, but nobody can explain it to me - All this seems unnecessary [ed. that he has told his sorcerers]. [It also seems unnecessary] that he as already said nobody could explain it. Furthermore, we must investigate why the Sages (חכמים) aren't mentioned, because it says (Genesis 41:8) that he also sent for the Sages. Rather, this is simply referring to the question that Pharaoh asks Joseph. Joseph was wondering why Pharaoh hadn't consulted with his sorcerers, and Pharaoh responds that he had but they couldn't answer him. And from there, there's no cause to wonder about [why] the Sages (חכמים) [were not mentioned] because their wisdom wasn't sufficient enough to understand the deep details of such a dream. But the sorcerers who made magic needed such details in order to interpret the dream, and if so, it is obvious that [he didn't need to mention the Sages]. [summary - the Sages and the sorcerers needed each other to properly interpret the dream, and thus the fact that one of them couldn't do anything logically implies the other couldn't as well].

Midrash BeChiddush on Pesach Haggadah, Magid, Four Questions 2:1

One might ask, why do the sages, ob’m, (Of blessed memory - this abbreviation will be used throughout this essay.) arrange the Haggadah with questions and answers? (Rabbi Foa is not only talking about the Mah Nishtanah. Other questions appear in the Haggadah as well: the four sons and Rabban Gamliel’s statement as well as Echad Mi Yodea. He also quotes the Talmud where we are told the Seder must begin with a question. See Note below as well.) We are taught: “If he has a son, etc, if he has a wife she should ask him, and if not, he should ask himself. (BT See Pesachim 116a. This is not the first time that Rabbi Foa appears to paraphrase the Talmud text. I believe this is the passage he is quoting: תָּנוּ רַבָּנַן: חָכָם בְּנוֹ — שׁוֹאֲלוֹ. וְאִם אֵינוֹ חָכָם - אִשְׁתּוֹ שׁוֹאַלְתּוֹ, וְאִם לָאו - הוּא שׁוֹאֵל לְעַצְמוֹ, וַאֲפִילּוּ שְׁנֵי תַּלְמִידֵי חֲכָמִים שֶׁיּוֹדְעִין בְּהִלְכוֹת הַפֶּסַח — שׁוֹאֲלִין זֶה לָזֶה.) When a person studies something difficult and then arrives at a satisfying solution, the answer stays with him and never leaves him. The Exodus from Egypt is the root and essence of all the commandments. Therefore, “Even if we are all sages, all discerning, elders,and knowledgeable about the Torah, it is incumbent upon us,” to analyze the Exodus with all our intellectual tools in order that it be completely set in our minds and not leave us. Concerning p’shat, one might say, “A verse never leaves its literal meaning.” (BT Shabbat 63a, Yevamot 24a, Rashi - ואע"ג דדרשינן ליה לדרשא מידי פשוטו מיהו לא נפיק לגמרי: Even though we interpret a verse homiletically, it still has its literal meaning.) Because Scripture states, “And when, in time to come (machar), your child asks you, saying, ‘What does this mean,” (Ex. 13:14) and also, “And when your children says to you, ‘What do you mean by this rite,’” (Ex. 12:26) it would appear that questions are preferable in the eyes of God. The word machar does not mean ‘tomorrow's here but (as translated above) ‘some time later.’ It implies that the answer to the child will come whenever it will come because God wants the child to find the answers to his/her own questions. That is why the sages saw fit to fashion Haggadah in the form of a question (and answer). Or it might be because they understood that any question is fitting to God, as we see from the simple child who asks, “What is this?” Therefore, they organized the Seder so that even a single person who is a scholar must ask himself, even if there is no basis for asking. Anyone who asks should not be embarrassed to do so. Why do we ask these questions rather than others? If the purpose of the questions is to teach us about the subjugation as with the case of matzah and maror, then why ask, “Why…do we recline?” And if the purpose of the questions was to teach about both slavery and freedom, why doesn’t the passage also mention drinking four cups of wine? We are all obligated to drink four cups of wine, as we are taught in the Mishnah, “Even a poor person, should not have less than four cups of wine.” (Mishnah Pesachim 10:1) There is yet another reason to ask about wine. (According to the Mishnah) We just poured the second cup of wine before reciting the Mah Nishtanah. (As the Seder is presented in the Mishnah.) The child should be asking questions about the things that they have just seen and not things that they are going to do after reciting the Haggadah. (Amnam) However, Mah Nishtanah can be explained in the way we interpreted the first passage in the Haggadah. The leader of the Seder comes to comfort those who are suffering through this long exile. The leader asks, “Why is this exile which is also called, “this night,” different from other nights/exiles?” As is written, “Morning has come and also night,” (Isaiah 21:12 See Abarbanel) (Is.21:12) of all the exiles that have passed. (He then explains the way that this “night” is different from all the other “nights.”) (In other words, the four statements that follow, “How is this night different,” are not answers to the question but explanations of how this night/exile is different.) 1. “Know that during the other nights/exiles through which we have passed, we consumed chametz and matzah, after being redeemed. Chametz and matzah are allusions to the good and evil inclination; that is, one who is ruled by a good or an evil inclination. But when we escape the exile on this night/exile, it will be because we are entirely ruled by the good inclination and the evil inclination will be completely banished. Thus, the shin on the word sh’bechol means bishveel - ‘because’ or ‘for the sake of:’ because of other nights/exiles we continue to eat chametz and matzah but at the end of this night/exile, there will only be matzah/the good inclination. 2. There is another reason why this night/exile is longer than all other exiles. “On all the other nights/exiles we ate all types of vegetables…” This can be understood based on Perek HaSefinah: (Baba Batra ch.5) “In the world to come, every righteous person will be burned by embarrassment at the size of the canopy of the other.” (Baba Batra, Ch. 5, BT 75a Rabbi Ḥanina said: This teaches that each and every one is burned from embarrassment at the size of the canopy of the other, and says: Woe for this embarrassment, woe for this disgrace, that I did not merit a canopy as large as his. אָמַר רַבִּי חֲנִינָא מְלַמֵּד שֶׁכׇּל אֶחָד וְאֶחָד נִכְוֶה מֵחוּפָּתוֹ שֶׁל חֲבֵירוֹ אוֹי לָהּ לְאוֹתָהּ בּוּשָׁה אוֹי לָהּ לְאוֹתָהּ כְּלִימָה) 3. This is referring to a type of jealousy that is permitted in this world. It is the type of jealousy that increases a sage's desire for wisdom. (When scholars are jealous of the level of knowledge of their colleagues it causes them to work harder to increase their level of understanding.) This is the type of jealousy which the righteous experience in the Garden of Eden from the canopy of his fellow. It will not be considered the bad type of jealousy that causes pain from the honor bestowed on his fellow. Rather the sage experiences pain because he did not increase his commandments and good deeds in this world so that he would merit what his colleague merits in the world to come. Because of this suffering he will n0w merit a greater reward. This is what is stated: On all other nights/ exiles we eat all other all types of vegetables (yirakot/יְרָקוֹת); that is, that cause us to experience jealousy, both good and bad, for jealousy causes a person's face to pale (morikot/מוֹרִיקָה). (The word yirakot is connected to morikot both come from the same root hebrew word - yarak) “But on this night, maror,” we experience (good) jealousy which is like maror because there is no vegetable as bitter as maror. (It is referring to kinat sofrim - the jealousy that a sage feels at the level of good deeds and commandments of his fellow.) 4. Further, “On all other nights we do not even dip once…” Dipping/matbilim is related to tevilah/immersing. This is meant to suggest that the troubles of the other nights of exile did not require us to immerse ourselves even once, while the suffering of this exile requires two immersions, one for the body and one for the soul which takes place in Gehinnom. (Originally the name of a location outside of the old city of Jerusalem, Gehinnom later came to be associated with Hell, or the place to which we go to make atonement for our sins after death. See: Gehenna - Wikipedia) 5. Further, “On all other nights we eat either sitting or leaning…” There are those who experience part of the pleasure of the world to come such as people who rejoice in the Sabbath, which is one sixtieth of the world to come as well as those who participate in intimate marital relations. “But on this night, all of us lean…” since all of us will merit this rejoicing. And since all the things that have been mentioned need to be free from dross and impurity, God causes us to suffer and lengthens our exile so that this good will be experienced by all of us in the future. (Od) It is also possible that the question (Mah Nishtanah) should be understood according to its plain meaning: “How is this night/exile different,” and it is answered with the differences that are mentioned, “On all other nights….” - all the other exiles, we eat chametz and matzah, etc… and the other differences that are mentioned here. The Maggid understands that this exile/night is different from the other nights/exiles because there are four things that cause suffering to those living through the present exile. (In other words, why are all these differences necessary on this night…) First, we suffer because “there are those who rise up over us in every generation to destroy us;” if we were redeemed we would be free of such suffering. Secondly, during the present exile our evil inclination incites us and causes us to sin against our Creator; if we were redeemed we would certainly not be harmed by the evil inclination. As the sages say, in the future, the Holy One will capture the evil inclination and slaughter it. (Source is unknown.) Third, during the present exile we do not receive an immediate reward for performing the mitzvot, and for most people waiting for a reward in the world to come is a, “Hope deferred that sickens the heart.” (Isaiah 21:12) Fourth, the wonders are hidden during this night/exile. The Haggadah frames the question according to these four causes that make the present night/exile so harsh. If you ask, “why is this night/exile so much more harsh than all the other nights/exiles,” it is because of these reasons. 1. During the other exiles God did not wait until we had completely removed the evil inclination ( compared to chametz) to redeem us, but during the present exile, redemption won’t come about until we completely remove the evil inclination. Rather, God knows that we are still consuming chametz - there are some who are sometimes ruled by the evil inclination and sometimes by the good inclination - this did not stop God from redeeming us in the past. But during the present exile/night, until we only consume matzah and we completely remove chametz/the evil inclination from our midst we will not be redeemed. 2. The other nights/exiles were different because we were allowed to eat all types of vegetables. That is, we experienced all types of bitterness from various sources. But during this night/exile, we cannot be redeemed until we experience the most harsh type of bitterness. It is a bitterness caused by the length of the exile and also because of the disgrace that we experience that is caused by the filth and refuse. (Lam. 3:45) Such bitterness clings to our souls and it is bitter beyond comparison. 3. Further, on all other nights/exiles we did not even have to immerse even once… Why is there such a big difference between this exile/night and all the other exiles/nights? During all the other exiles, there was no confusion about when we would be redeemed. During the exile in Egypt we knew that subjugation would not last more than four hundred years, and the Babylonian exile was only seventy years. This is the meaning of the expression, “We did not immerse (matbilin)” - this means we were not confused. (The connection between the words murbavim and matbilim - between immerse and confuse is not clear to me. The linguistic connection seems to be more related to the second expression תִּפָּ֣עֶם רוּח֔וֹ, “his spirit became agitated.” Maybe the idea here is that we are extremely agitated.) Afilu pa’am achat,”Even one time” - this expression is borrowed from the expression tipa’em rucho, תִּפָּ֣עֶם רוּח֔וֹ, “his spirit became agitated.” (Gen. 41:8) But during the present exile, we are doubly agitated, firstly because we might not merit redemption and secondly, there might be other forms of suffering that will yet take place. 4. Finally, “On all other nights we eat either sitting or leaning.” One who is leaning, does not have it in his mind to suddenly stand up, unlike the person who sits upright, without leaning. As the sages say, “If they were reclining, one recites a blessing (standing) on behalf of them all,” (Mishnah Berachot 6:6 See Sefaria Commentary by Rabbi Joshua Kulp: If they are reclining, one blesses for them all. If they are reclining, then they are eating a formal banquet together and one person can bless on behalf of them all.) since it is their intention to remain together until the end of the meal. Therefore, when it says, “On all other nights we eat either sitting or leaning,” it means, sometimes they would sit without leaning as if they were prepared to rise in redemption and sometimes they would lean like ones who were napping, having despaired of being redeemed. As the sages say, (BT See Megillah 11b - 12a) “Balshazar calculated and erred, Achashveros calculated and erred, Daniel calculated and erred, as it says, “In the first year of his reign, I, Daniel, consulted the books concerning the number of years that, according to the word of Adonai that had come to Jeremiah the prophet, were to be the term of Jerusalem’s desolation— 70 years.”(Dan. 9:2) When they were close to the allotted time they would sit upright without leaning like someone who is ready to get up. While some regularly leaned when they ate, like the great majority of the Jewish people in Babylonia and in Spain, (Italics are mine - this comment is telling and meant to be a criticism of the Jews who left Spain - they were unprepared for redemption or for their exile.) others were also sitting upright because they were prepared for the imminent redemption. “But on this night/exile all of us were leaning…” because we don’t know how long this exile will last. To all of these matters we answer with light words (See Kohelet Rabbah 1:13:1 This one ate light foods and he was harmed… The answer provided by the Haggadah is easy to digest though it contains great depth.) that includes many matters. We begin with, “We were slaves in Egypt…” In other words, all of this has happened because we were slaves to Pharaoh in Egypt and God took us out from there before the allotted time with great strength and a mighty hand as shall be seen. Actually God wanted to wait so that God could remove all the oppressors so that the Israelites would never have to be in exile again.

Ramban on Exodus 7:11:1

AND THEY ALSO, THE MAGICIANS OF EGYPT, DID IN LIKE MANNER ‘B’LAHATEIHEM’ (WITH THEIR SECRET ARTS). Our Rabbis have said (Sanhedrin 67b.) that these are deeds of sorcerers who perform their arts through angels of destruction, (A term found in Kiddushin 72 a, and designating a supernatural being holding destructive power.) the word b’lahateihem being derived from the expressions: eish loheit (flaming fire); (Psalms 104:4.) the flame ‘t’laheit’ (burned up) the wicked. (Ibid., 106:18.) The purport [of the saying of the Sages] is that these deeds of sorcery are done by means of “the flaming ones,” angels of a fire that burns in man, and he does not know that the fire burns in him and pays no attention to it. It is similar in sense to the expression, “And the Eternal opened the eyes of the young man of Elisha, and behold there were horses of fire and chariots of fire.” (The verse, II Kings 6:17, reads: And the Eternal opened the eyes of the young man, and he saw, and behold, the mountain was full of horses and chariots of fire round about Elisha.) Perhaps these are identical with the angels that dwell in the atmosphere of the spheres of the [four] elements, (The four elements — fire, air, earth and water — are the basic components of all created things that are beneath the firmament, which is below the lunar sphere. See Rambam, Hilchoth Yesodei Hatorah 3:11 and 4:1.) which are called sarim (lords). (See my Hebrew commentary, p. 310, that it is possible there is another reading here. Instead of sarim (lords), the word should be sheidim (demons). The first reading seems to be more correct here.) I will explain this theme again [in the Book of Leviticus 17:7] with the help of the Rock. But the word b’lateihem, [mentioned further in 8:3 — And the magicians did in like manner ‘b’lateihem’] — is explained [by the Rabbis] as meaning sheidim (demons) — the word being derived from the Hebrew word lat (secret): Speak with David ‘balat’ (secretly) — since the demons come quietly inasmuch as they are ethereal bodies whose presence is not felt. This is why Scripture states [in Verse 11 before us] that Pharaoh called for the wise men and the sorcerers, for the wise men who knew [the art of] incanting and assembling the demons were the leaders and elders of the Egyptians. The term chartumei mitzrayim (the magicians of Egypt) includes both of them, [i.e., the wise men and the sorcerers]. We do not know the root of the word chartumei. Now Rabbi Abraham ibn Ezra says that it is either an Egyptian or Chaldean word since we find it only mentioned in their accounts. (Here, and in the Book of Daniel 2:2, and other places there.) The more likely explanation is that of Rashi, who said (Rashi’s interpretation is found in Genesis 41:8.) that it is an Aramaic compound-word: char tami (those who excite themselves by means of the bones [of the dead]). It is known that the greater part of this craft is one with the bones of dead persons or the bones of animals, just as they mentioned in the case of the yid’oni. (Leviticus 19:31. “The yid’oni takes the bone of a bird [or a beast] called yido’a, puts it into his mouth, burns incense, recites certain prayers, performs a certain ritual until he is in a condition akin to fainting, and falls into a trance in which he predicts the future” (Maimonides,”The Commandments,” Vol. II, p. 10).)

Rashi on Daniel 2:1:2

and his spirit was troubled Heb. וַתִּתְפָּעֶם רוּחוֹ. Concerning Pharaoh it says (Gen. 41:8): וַתִּפָּעֶם רוּחוֹ, for only the interpretation of the dream was hidden from him, but here, since the dream too was hidden from him, the expression is doubled: וַתִּתְפָּעֶם, an expression of pulsating and beating.

Rashi on Psalms 74:3:1

Raise Your blows to inflict eternal ruin Raise Your blows and Your terrors that Your enemies will experience as eternal ruin for every evil thing that the enemy did in the Temple. In this manner, Menachem (p. 144) associates it with (Gen. 41:8): “that his spirit was troubled (ותפעם).”

Tze'enah Ure'enah, Miketz 5

“His spirit was agitated” [41:8]. In the morning Pharaoh was very frightened. His soul was very agitated. (Rashi, Genesis, 41:8.) Bahya writes. Why did Pharaoh not forget the dream and Nebuchadnezzar did forget the dream? The explanation is that if Pharaoh had forgotten the dream and had asked the wise men that they should tell him the dream and its meaning, then the chief cupbearer would not have brought Joseph out of the prison. He thought that Joseph would not know to tell someone what they had dreamed, but Joseph knew how to explain a dream that one placed before him. Therefore, the Holy One caused that Pharaoh did not forget the dream. However, Nebuchadnezzar did not tell the dream. He thought to himself. If I were to tell the dream, then many wise men would come and explain what is meant, but I will not know which is telling the truth. Therefore, I will not tell the dream. Whichever wise man will come and tell me what I dreamed, he will also be able to explain the dream. (Bahya, Genesis, 41:8.) So write Hizkuni, Toldot Yizhak, and Imre Noam. (Hizkuni, Genesis, 41:8; Toldot Yizhak, Genesis, 41:10–12; Imre Noam, Genesis, 41: 8.)

Tanakh

In Daniel 2:3, King Nebuchadnezzar tells his advisors that he had a dream and is anxious to know its meaning.

Daniel 2:3

and the king said to them, “I have had a dream and I am full of anxiety to know what I have dreamed.”

Targum

Pharaoh was troubled by his dream and called upon the magicians and wise men of Egypt to interpret it, but none were able to do so. This was because the time had come for Joseph to be released from prison.

Onkelos Genesis 41:8

In the morning, he was agitated [his spirit was beaten]. He sent and summoned all the wizards of Egypt and all its wise men. Pharaoh related his dream to them, but none could interpret them for Pharaoh.

Targum Jonathan on Genesis 41:8

And in the morning his spirit was troubled, and he sent and called all the magicians of Mizraim and all the wise men; and Pharoh told them the dreams; but no man was able to interpret it; for it was occasioned by the Lord, because the time had come that Joseph should come forth from the house of the bound.

וַיְדַבֵּר֙ שַׂ֣ר הַמַּשְׁקִ֔ים אֶת־פַּרְעֹ֖ה לֵאמֹ֑ר אֶת־חֲטָאַ֕י אֲנִ֖י מַזְכִּ֥יר הַיּֽוֹם׃ 9 E The chief cupbearer then spoke up and said to Pharaoh, “I must make mention today of my offenses.
Various commentators on Genesis 41:9:1 discuss the chief butler's admission of his sins before Pharaoh, noting the necessity of recalling faults (Ibn Ezra), the chief butler's own sin leading to his imprisonment (Sforno), the chief butler addressing Pharaoh's advisers (Or HaChaim), mentioning past sins for the king's interest (Radak), guilt in forgetting his promise to Joseph (Tur HaArokh), and recognition of his primary role in the situation (Malbim). The Torah emphasizes remembrance of important events and commandments to prevent forgetting, with failure to remember being considered culpable, as shown by the chief cupbearer's forgetfulness of Joseph's request in Genesis. The magicians' inability to interpret Pharaoh's dream leads to the chief butler mentioning Joseph, who is eventually elevated to a position of prominence. Confessing sins, even at the risk of death, can bring mercy and forgiveness from God, as demonstrated by the Chief Butler's confession to assist Pharaoh in Genesis 41:9 according to Onkelos and Targum Jonathan.

Commentary

Various commentators on Genesis 41:9:1 discuss the chief butler's admission of his sins before Pharaoh. Ibn Ezra notes the necessity of recalling his faults in this instance, while Sforno emphasizes that it was his own sin that led to his imprisonment. Or HaChaim suggests that the chief butler may have addressed Pharaoh's advisers instead of the king directly. Radak mentions that although it is generally inappropriate to mention past sins to a sovereign, the chief butler does so in the king's interest. Tur HaArokh points out that the chief butler's use of the plural form in describing his sin indicates his guilt in forgetting his promise to Joseph. Malbim highlights the chief butler's recognition of his primary role in the situation.

Chizkuni, Genesis 41:9:1

את חטאי, “my sins;” the plural mode the cupbearer chose here was to admit his sins against Pharaoh as well as his sin in not fulfilling his promise to Joseph through his forgetfulness.

Ibn Ezra on Genesis 41:9:1

MY FAULTS. Even though I will recall my faults. (It is not fitting to recall one’s offenses before the king. Nevertheless, in this case I must (Krinsky). I will tell you of an interpreter, even though I have to recall my faults (Cohen).)

Malbim on Genesis 41:9:1

I recall my sins. I was the primary culprit while the baker was secondary, thus Yoseif’s interpretation was not a natural one and could only have been arrived at through Divine inspiration.

Or HaChaim on Genesis 41:9:1

וידבר שר המשקים את פרעה, The chief butler said to Pharaoh saying, etc. The reason the Torah had to add the word לאמור as well as the word את פרעה instead of אל פרעה, maybe that the chief butler did not address the King personally but his advisers. He asked the king's advisers to relay his words to the king. This is the reason that his entire speech is in the third person.

Or HaChaim on Genesis 41:9:2

Another reason he said לאמור את חטאי "to relate my sins," maybe the following. He wanted Pharaoh to be sure not to understand his words as a complaint for having been wrongfully incarcerated, but rather stressed his own insignificance. This is why he emphasised that he had indeed committed a sin. The chief butler added the word היום, "today," to explain that the reason he had come forward now was that there was an overriding need for the information he had to impart. Had this not been the case he certainly would not have brought up his own incongruous past. The reason the chief butler spoke about his sins in the plural, i.e. את חטאי, was that he wanted to convey the impression that although he had committed only one sin, this fact weighed as heavily on him as if he had committed several sins. Perhaps he simply considered that his tardiness in coming forward was an additional sin.

Radak on Genesis 41:9:1

את חטאי, even though it is not good manners for a person to mention the sins he had committed against his sovereign in his presence after the time had passed for forgiveness, in this instance the cup bearer excuses his mentioning these sins as he does so in the king’s interest.

Sforno on Genesis 41:9:1

את חטאי אני מזכיר, not because I want to complain that you, O King, had placed me in prison, for it was my sin that caused this

Steinsaltz on Genesis 41:9

The chief butler spoke to Pharaoh, saying: I mention my sins today. Although what I am about to say will include a mention of earlier sins of mine, it is important that I issue my statement nonetheless.

Tur HaArokh, Genesis 41:9:1

את חטאי, “my sins, etc.” he used the plural form in describing his sin, as he had also been guilty of forgetting the promise he had made to Joseph, something he should have kept at once.

Jewish Thought

The Torah instructs remembrances along with commandments to trigger memory cells and prevent forgetting, as seen in examples such as Sabbath observance, Passover, Purim, and the commandment to remember Amalek. Failure to remember important events or commandments is considered culpable, as demonstrated by the chief cupbearer's forgetfulness of Joseph's request in Genesis. Swearing oaths to oneself, as seen in Psalms and Proverbs, can help reinforce memory and ensure observance of mitzvot, even if the task is burdensome.

Akeidat Yitzchak 51:1:6

This problem is solved when the Torah instructs remembrances together with things which we had to learn. The Talmud (Berachot 20) says "everything which is subject to observance,becomes subject to remembrance." This means that every act such as Sabbath observance, triggers memory cells which reminds the one performing the commandment of the purpose of the Sabbath legislation and the process of creation by G-d. "Observe the month of spring, for during it you came out of Egypt" (Exodus 13,4) This means that the Passover observances will trigger memories related to the Exodus. Or, regarding the observance of Purim "these days will be remembered through their observance." (Esther 9,28) Remembering Amalek is especially underlined, since no specific act triggers the memory. This is why the commandment ends with the words "do not forget!" In the absence of a mitzvah act, the danger of forgetting is much greater. Reading the portion of the attack of Amalek substitutes for an act. In all the foregoing situations, the Torah provides the antidote to forgetting. In view of these memory aids provided, not remembering a commandment which mentions remembrance becomes culpable. People who fail to make notations of important events in their calendar can be faulted for not remembering them. This is why the chief of Pharaoh's cupbearers, of whom the Torah says that "he did not remember Joseph but forgot him," refers to this a a sin. (Genesis 41,9) One of the sins of the cupbearer referred to, was not remembering Joseph's request to be mentioned to Pharaoh as deserving release from prison. When David says in Psalms 119,45, "I swore I will keep Your words," he did so to remind himself of commandments he might otherwise have overlooked. The Talmud Baba Metzia 5, states that though a man's honesty may be suspect, his oath is believed. David swore to himself that if he were to be remiss, he would bear the additional burden of a false oath, a severe enough sin to jog his memory not to forget to observe the mitzvot in question. When Solomon says in Proverbs 10,5, "he who accumulates in summer is a wise person," he would apply this same kind of reasoning to him who reinforces his memory by vowing not to forget to keep the mitzvah. He who feels bothered by the fact that a certain mitzvah is incumbent upon him, has already reason to rejoice over taking the oath, just as a person taking a laxative realises joyfully that the medicine is about to help as soon as his stomach starts convulsing.

Midrash

The magicians were unable to interpret Pharaoh's dream, so the chief butler mentions Joseph, a Hebrew slave, who is eventually summoned by Pharaoh and elevated to a position of prominence, despite being initially demeaned by the chief butler. Pharaoh's constitution prohibited a slave from ruling over them, but Joseph's interpretation of the dream led to his rise to power.

Bereshit Rabbah 89:7

“The chief butler spoke to Pharaoh, saying: I mention my sins today” (Genesis 41:9). When the chief butler saw that Pharaoh’s soul was on the verge of departing, he began calculating and saying: If Pharaoh dies and another king assumes the throne, I do not know whether or not he will keep me in my position of trust. “The chief butler spoke” – he said: ‘I have committed two sins. First, I did not perform a favor for Joseph and mention him before you. And, after I saw that you were tormented over the interpretation of a dream, I did not reveal to you that he knows its interpretation.’ “There with us was a Hebrew lad, a slave of the chief executioner; we told him, and he interpreted our dreams for us; each of us in accordance with his own dream, he interpreted” (Genesis 41:12). “It was, as he interpreted to us, so it was: Me, he restored to my position, and him, he hanged” (Genesis 41:13). “Pharaoh sent and summoned Joseph, and they rushed him from the dungeon. He shaved, changed his garments, and came to Pharaoh” (Genesis 41:14). “There with us was a Hebrew lad…” – although he mentioned him, he demeaned him, because he knew the prominence into which [Joseph] would enter. Immediately, “Pharaoh sent and summoned.” “There with us…” – Rabbi Shmuel bar Naḥman said: Cursed are the wicked, who do not perform complete goodness: “Lad” – a fool; “Hebrew” – an enemy; “slave” – as so it was written in Pharaoh’s books, that a slave cannot reign and does not wear kelidim keli yadayim]>. (Bracelets worn by royals.)

Midrash Tanchuma, Miketz 3:1

And, behold, there came up out of the river seven kine (Gen. 41:2) After he (Pharaoh) had his dream, he summoned all his magicians. Whereupon the Holy Spirit called out: Where are they, then, thy wise men? (Isa. 19:12). Since they were unable to interpret the dream, the cup-bearer came forward and said: I make mention of my faults this day … And there was with us there a young man, a Hebrew, servant to the captain (Gen. 41:9–12). Accursed are the wicked, for even the good they do is accompanied by evil. For he said a young man, as though describing a callow youth without understanding; a Hebrew, as if to suggest that he was different from them; and a slave, an expression of contempt. Furthermore, it is written in Pharaoh”s constitution that a slave was not permitted to rule over them.

Musar

The Chief Butler, a pagan, confessed his sins to assist Pharaoh, risking death. Confessing sins exposes one to death, but confessing and repenting brings mercy (Proverbs 28:13). Regular confession, accompanied by repentance, will result in sins being forgiven by God.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Derekh Chayim, Miketz 1

את חטאי אני מזכיר היום . The Chief Butler was of course, a pagan. He exposed himself to the death penalty by confessing his sins in order to be of assistance to his king, to Pharaoh. It is in the nature of people that when they confess sins they expose themselves to death. What can man do? If he does confess he takes a chance, if he does not confess he is guilty of death anyway. From a Jewish point of view we must say: אשרי אדם מודה על חטאיו ירוחם. "Praised be he who confesses his sins, he will experience mercy." We have proof from scripture (Proverbs 28,13) ומודה, ועזב ירוחם, "He who confesses and abandons [sin] will find mercy." This teaches one to regularly make confessions of one's sins in honor of the King of Kings, G–d Almighty. Provided that such confessions are accompanied by repentance and the forsaking of one's sins, the sins will be swept away to the depths of the sea.

Targum

The chief butler admits his sins to Pharaoh in Genesis 41:9 according to Onkelos and Targum Jonathan.

Onkelos Genesis 41:9

The chief butler spoke to Pharaoh saying, I recall my sins today:

Targum Jonathan on Genesis 41:9

And the chief of the cup-bearers spake before Pharoh, saying, My faults do I remember this day.

פַּרְעֹ֖ה קָצַ֣ף עַל־עֲבָדָ֑יו וַיִּתֵּ֨ן אֹתִ֜י בְּמִשְׁמַ֗ר בֵּ֚ית שַׂ֣ר הַטַּבָּחִ֔ים אֹתִ֕י וְאֵ֖ת שַׂ֥ר הָאֹפִֽים׃ 10 E Once Pharaoh was angry with his servants, and placed me in custody in the house of the prefect, (prefect See note at 37.36.) together with the chief baker.
The title "Pharaoh" is used for the king of Egypt in the Bible, and the repetition of "me" in Genesis 41:10:2 is in line with Hebrew usage. In the Midrash, it is noted that God can cause masters to be angry at their servants, as seen with Pharaoh and Joseph, and vice versa, as seen with Bigtan and Teresh. In the Targum, Pharaoh puts the speaker and chief baker under guard in the house of the chief executioner due to his anger (Onkelos Genesis 41:10; Targum Jonathan on Genesis 41:10).

Commentary

Pharaoh is not a proper name but a title for the king of Egypt, as evidenced by the use of the term throughout the Bible and the etiquette of not mentioning the king by name. The repetition of the word "me" in Genesis 41:10:2 is in keeping with Hebrew usage.

Da'at Zekenim on Genesis 41:10:1

ויתן אותי במשמר....ואת שר האופים, “and he placed me in jail, together with chief of the bakers.” Why did the chief of the cup-bearers repeat the word: אותי, “me,” in this verse? I have heard from Rabbi Yehudah the priest, that he said so to Pharaoh in order that he should not think that in his foolishness he had believed that he deserved to be reinstated in his position anymore than did the chief of the bakers who had been hanged. He and the chief of the bakers had always been good friends, they had been together, and he did not feel superior or more deserving. He realised that only due to Pharaoh’s magnanimity had his life been spared at the time.

Ibn Ezra on Genesis 41:10:1

PHARAOH WAS WROTH WITH HIS SERVANTS. I believe that Pharaoh is an adjective (What I.E. means by “adjective” is an adjectival noun, a descriptive term like melekh (king). Cf. I.E.’s comments on Gen. 1:1 and the notes thereto.) and not a proper name. It is an Egyptian word. It is a title as Hiram in Tyre. (According to I.E., Hiram is not a proper noun. It is a term like Pharaoh or melekh. We thus find a Hiram in the days of David (II Sam. 5:11) and in the days of Solomon (I Kings 5:15) (Krinsky).) Similarly in our day all great Arab kings are called “prince of the believers.” Hence we find a Pharaoh in the days of Abraham and a Pharaoh in the days of Joseph. (They obviously were not the same person.) We also read that a Pharaoh died and a new Pharaoh arose. (Ex. 1:8.) Similarly we find a Pharaoh in the days of Jeremiah. (Jer. 44:30.) Do you not see that Scripture itself explains that Pharaoh is a term for the king of Egypt, (The Bible in a number of places explains that Pharaoh is a king of Egypt. Cf. Ex. 6:13, 29; Jer. 44:30. Filwarg questions this reading and suggests emending it. According to Filwarg we should translate, “Do you not see that Scripture does not explain the term Pharaoh. It does not do so because Pharaoh is a title for the kings of Egypt.” According to Filwarg, I.E.’s point is that the Bible usually does not identify the Pharaoh because it is known to be a title for the king of Egypt. If Pharaoh was a proper name, king of Egypt would follow it.) as evidenced by the terms Pharaoh Hophra and Pharaoh Neco, (Jer. 44:30; 46:2.) wherein Hophra and Neco are proper nouns. (Therefore Pharaoh must be an adjective.) Do not raise any objection from the Midrash concerning Solomon’s throne, (According to the Midrash, Va-yikra Rabbah 20, Pharaoh Neco means Pharaoh the lame. Thus Neco is an adjective. According to the Midrash this Pharaoh tried to sit on Solomon’s throne, which had been brought to Egypt by an earlier Pharaoh named Shishak, and had his leg bitten and broken by a lion, hence the name Pharaoh Neco, Pharaoh the lame.) for the king of Egypt did not take it to Egypt. (King Solomon’s throne was never brought to Egypt as it is not included among the spoil taken by Shishak. Cf. I Kings 14:25, 26.) Additional proof (That Pharaoh is not a proper noun.) is found in the statement of the chief butler, Pharaoh was wroth, and in Joseph’s statements, God will give Pharaoh an answer of peace (v. 16); He hath shown unto Pharaoh (v. 28); and Let Pharaoh do this (v. 34). (Thus these verses prove that Pharaoh is not a proper noun.) It is not in keeping with proper etiquette to mention the king by name.

Ibn Ezra on Genesis 41:10:2

ME AND THE CHIEF BAKER. The word me is mentioned twice in this verse in keeping with Hebrew usage. Compare, and as for me, whither shall I go (Gen. 37:30). (See I.E.’s comments on Gen. 37:30 and the notes thereto. Our verse reads, and put me…me and the chief baker.)

Radak on Genesis 41:10:1

אותי ואת שר האופים, even though he already mentioned אותי, I, etc., he repeated this again in the next verse when he spoke about אני והוא, “I and He.” The reason was because of the words he had spoken in the interval. We find a parallel example in Judges 9.19 ואם באמת ובתמים, where these words have been repeated even though the same speaker had used the identical words already in verse 16 in the same speech, on account of what he had been saying in the interval between then and now. Yet another parallel example to the syntax in our verse is found in Nechemyah 4,17 ואין אני ואחי ונערי, “neither I, my brothers, or servants, etc.,” and is repeated verbatim by the same speaker in chapter 5 verse 10 on account of all that he had said in the interval, though it was all part of the same assembly.

Rashbam on Genesis 41:10:1

פרעה קצף על עבדיו, the word Pharaoh in Egyptian means “king.” All the Egyptian kings are known as “Pharaoh,” whereas the kings of the Philistines are known as “Avimelech” even as late as the time of King David when the latter pretended to be mentally disturbed (Psalms 34,1) The city of Jerusalem used to be known as “Tzedek,” as we know from Genesis 14,18 as well as Joshua 10,1) During the reign of David, compare Psalms 110,4, G’d refers to Jerusalem as such, seeing that Malki Tzedek is described as “King of Jerusalem. The kings of the nation Amalek were known as “Agag,” [not only the one mentioned in the Book of Samuel. Ed.] (Numbers 24,7, Samuel I 15,8) In our verse here Pharaoh is not the name of an individual but that of the title accorded the Egyptian head of state. The proof for this is simple. Who would dare to address the King by his first name or even by his family name instead of by his title? Certainly not a cup bearer or a recently released prisoner such as Joseph at the time! This is also why Joseph was renamed אברך, meaning אב למלך, “father of the king,” provider. The author of the book לקח טוב has also written in this vein.

Rav Hirsch on Torah, Genesis 41:10:1

קצף, verwandt mit קצב, כזב. כזב: wider Erwarten zu Ende gehen, daher auch: täuschen. קצב: mit gewaltsamer Einwirkung Ende, Grenze und Ziel setzen, bestimmen. קצף: mit gewaltiger Erregung einer Sache entgegentreten und ihr ein Ende, oder doch Beschränkung bringen. כסף: sich nach einem Ende sehnen, streben, vergl. כלה כֶסֶף: die Vermittlung, um zu einem Zwecke zu gelangen, das alles vermittelnde Geld. —

Steinsaltz on Genesis 41:10

Pharaoh became angry with his servants, and he placed me in the custody of the house of the chief executioner, me and the chief baker.

Tur HaArokh, Genesis 41:10:1

פרעה קצף, “Pharaoh had been angry, etc.” It is bad form to call the king by his name, hence one refers to him in the third person even while in his presence. The word “Pharaoh” is not a proper name but a title accorded to the ruler of Egypt.

Tur HaArokh, Genesis 41:10:2

אותי ואת שר האופים, “me and the chief of the bakers.” Although the cupbearer had already said ויתן אותי, “he placed me, etc.”, he repeated the words אותי ואת שר האופים, omitting the reference to the jail being under the control of the chief executioner, so that it meant that he and the chief of the bakers were in the same part of the jail together. Had they not been treated alike in the jail, Joseph’s prediction of freedom for one and death for the other would not have been remarkable. The fact that these two ministers were assigned the same part of the jail made Joseph’s prediction doubly remarkable. Joseph realized that one of the two had not committed a crime that would qualify for the death penalty.

Midrash

God causes masters to be angry at their servants to fulfill the will of the righteous, as seen with Pharaoh and Joseph, and also causes servants to be angry at their masters to fulfill the will of the righteous, as seen with Bigtan and Teresh and Mordekhai. Bigtan and Teresh plotted against King Aḥashverosh, with different accounts suggesting they used a dagger, an apparatus to strangle, or serpent's venom. Their plot was discovered, and they were punished.

Bereshit Rabbah 88:3

Rabbi Yuda bar Simon and Rabbi Ḥanin in the name of Rabbi Yoḥanan: It is written: “Come behold the works of the Lord…” (Psalms 46:9) – the Holy One blessed be He caused masters to become angry at their servants to grant prominence to the righteous: “Pharaoh became angry at his servants” (Genesis 41:10) – to grant prominence to Joseph. [And He caused] servants [to become angry] at their masters in order to grant prominence to the righteous: “Bigtan and Teresh became angry” (Esther 2:21) – to grant prominence to Mordekhai. Rabbi Yudan was speaking about these actions of Bigtan and Teresh. Rav said: They placed a short dagger in their shoes. Rabbi Ḥanin said: They prepared an apparatus to strangle him. Shmuel said: They placed serpent’s venom in his cup. “The matter was investigated, and was discovered” (Esther 2:23). The Rabbis say: They placed a fly in his goblet; (This was a poisonous fly (Etz Yosef; cf. Rabbi David Luria). ) immediately, “the matter was investigated, and was discovered.”

Ein Yaakov (Glick Edition), Megillah 1:26

(Est. 2, 21) In those days, while Mordccai was sitting in the king's gate, Bigthan and Theresh became wroth. R. Acha b. Abba, in the name of R. Jochanan, said: "The Holy One, praised be He! causes masters to be wroth against their servants, in order to do the will of the just, and He also causes the wrath of slaves against their masters, in order to do the will of the just." The wrath of the masters against their servants, as it is written (Gen. 41, 10) Pharaoh was wroth with his servant; to do the will of the just, as it is written. And there was with us a Hebrew lad, etc. And he makes slaves wroth against their masters, as it is written (Ext. 2, 21) In those days Bigthan and Theresh became wroth. To do the will of the just. This refers to Mordecai, as it is written, And the thing became known to Mordecai. R. Jochanan said Bigthan and Theresh were Tarsians, and spoke their own language. They spoke between themselves: Since Esther has come into the court, our eyes have not seen any sleep; let us put poison into the king's drink, in order that he should die." And they knew not that Mordecai was a member of the Great Sanhedrin, every one of whom knew seventy languages. Then Bigthan said to Theresh: "But my hour of duty is not the same as yours." "I will watch for you, too," answered Theresh. Then we understand the passage, And the thing was inquired into, and found true, to mean that he had not been at his post.

Esther Rabbah 6:13

“In those days, Mordekhai was sitting at the king's gate; two of the king's officials, Bigtan and Teresh, among the doorkeepers, became angry and sought to lay hands on King Aḥashverosh” (Esther 2:21). “In those days, Mordekhai was sitting at the king's gate; two of the king's officials, Bigtan and Teresh […became angry]” – what was the anger there? He relieved two and set one in their place; he relieved two aristocrats who were the doorkeepers and set that barbarian [in their place]. (They took Mordekhai to be a barbarian.) “Was sitting at the king's gate” – Rabbi Berekhya said in the name of Rabbi Levi: It is written: “Come behold the works of the Lord, who made desolations on the earth” (Psalms 46:9). He incited servants against their master, to bestow greatness upon the righteous; that is what is written: “Bigtan and Teresh became angry…” – to bestow greatness upon Mordekhai. He incited masters against their servants to bestow greatness upon Joseph; that is what is written: “Pharaoh became angry with his servants” (Genesis 41:10).

Targum

Pharaoh was angry with his servants and put both the speaker and the chief baker under guard in the house of the chief executioner (Onkelos Genesis 41:10; Targum Jonathan on Genesis 41:10).

Onkelos Genesis 41:10

Pharaoh was enraged at his servants, and he placed me under guard in the house of the chief executioner; me and the chief baker.

Targum Jonathan on Genesis 41:10

It was occasioned from the Lord that Pharoh was angry with his servants, and he put me in ward in the house of the chief executioner, me and the chief baker.

וַנַּֽחַלְמָ֥ה חֲל֛וֹם בְּלַ֥יְלָה אֶחָ֖ד אֲנִ֣י וָה֑וּא אִ֛ישׁ כְּפִתְר֥וֹן חֲלֹמ֖וֹ חָלָֽמְנוּ׃ 11 E We had dreams the same night, he and I, each of us a dream with a meaning of its own.
Various commentators on Genesis 41:11:1 note that the dreams of the cupbearer and the baker were accurately interpreted, unlike the interpretations given by the wise men to Pharaoh. Ramban explains that interpreting dreams means foretelling the future, with each dream consistent with its interpretation, while Rabbi Abraham ibn Ezra clarifies that the dreams seen were true and not just a result of worries. Onkelos and Targum Jonathan describe how Pharaoh and his cupbearer had dreams on the same night but each dream had its own interpretation.

Commentary

Various commentators on Genesis 41:11:1 explain that each man's dream was interpreted accurately, unlike the interpretations given by the wise men to Pharaoh. The dreams of the cupbearer and the baker were specifically tailored to fit the interpretations they received.

Ibn Ezra on Genesis 41:11:1

EACH MAN ACCORDING TO THE INTERPRETATION OF HIS DREAM. I have previously explained this. (I.E. explains the meaning of each man according to the interpretation of his dreams in his comments on Gen. 40:5.)

Radak on Genesis 41:11:1

כפתרון חלומו, we already explained the meaning of this expression on 40,5.

Rashi on Genesis 41:11:1

איש כפתרון חלמו [WE DREAMED] EACH MAN ACCORDING TO THE INTERPRETATION OF HIS DREAM — each of us dreamed a dream that fitted in with the interpretation that was given to us, and was exactly like it (not the kind of irrelevant interpretation offered you by your wise men).

Rav Hirsch on Torah, Genesis 41:11:1

(11-12) Der Schenkfürst hatte erfahren, daß es eine Deutung gebe, die, ganz unabhängig von dem Erfolg, sich als richtig ausspricht. Er sagte daher: ich begreife sehr wohl, weshalb dir keine der versuchten Deutungen genügt; es ging uns einst ebenso.

Steinsaltz on Genesis 41:11

We dreamed a dream one night, I and he; each of us dreamed in accordance with the interpretation of his dream; we both had dreams that came to pass.

Quoting Commentary

Ramban explains that interpreting dreams means foretelling the future, with each dream consistent with its interpretation. He questions why the chief butler would say their dreams were consistent, as Pharaoh's dream may not be. Rabbi Abraham ibn Ezra clarifies that the dreams seen were true and not just a result of worries.

Ramban on Genesis 40:5:1

EACH MAN ACCORDING TO THE INTERPRETATION OF HIS DREAM. The expression “interpreting dreams” means relating the events which will happen in the future, and he who foretells that future is called potheir (interpreter). In the opinion of many scholars the word pithron signifies “meaning.” (But it does not signify the foretelling of future events.) And the interpretation of the verse, Each man according to the interpretation of his dream, is that each dreamed a dream consistent with the interpretation (The butler dreamed of wine, the symbol of joy, while the baker dreamed of a bird snatching the food he was bringing to the king, an event which signifies grief. (Tur.)) which foretold the future that was to befall them. This is Rashi’s language. Now what sense does it make for Pharaoh’s chief butler to say, “We have dreamed a dream consistent with the interpretation,” thereby minimizing the wisdom of the interpreter. Besides, Pharaoh’s dream [related later on] may not have been so, [that is, consistent with the interpretation], and Joseph would not know it. (Why then did he recommend Joseph as being able to interpret the king’s dream? The king had not yet related his dream, and it could be that that dream might not be consistent with its interpretation, as was the case in his own dream. Why then did he not fear for his life in recommending Joseph to the king?) Rabbi Abraham ibn Ezra says in explanation of the verse that each saw in his dream the truth concerning the future as the interpretation would indicate, meaning that it was a true dream, not the kind which comes from many worries, of which only a part is fulfilled. This is the correct interpretation.

Targum

In Genesis 41:11, Onkelos and Targum Jonathan both describe how Pharaoh and his cupbearer had dreams on the same night but each dream had its own interpretation.

Onkelos Genesis 41:11

We had a dream on the same night, I and he, each according to the interpretation of his dream, did we dream.

Targum Jonathan on Genesis 41:11

And we dreamed a dream in one night I and he; each man his (own) dream, and the interpretation of his companion's dream we dreamed.

וְשָׁ֨ם אִתָּ֜נוּ נַ֣עַר עִבְרִ֗י עֶ֚בֶד לְשַׂ֣ר הַטַּבָּחִ֔ים וַ֨נְּסַפֶּר־ל֔וֹ וַיִּפְתׇּר־לָ֖נוּ אֶת־חֲלֹמֹתֵ֑ינוּ אִ֥ישׁ כַּחֲלֹמ֖וֹ פָּתָֽר׃ 12 E A Hebrew youth was there with us, a servant of the prefect; and when we told him our dreams, he interpreted them for us, telling each of the meaning of his dream.
The chief of the butlers interpreted each dream individually to dissuade Pharaoh from promoting Joseph, who was referred to as a youth, a fool, and a slave. Jeremiah's statement about being known before birth applies to all prophets, with Joseph and Joshua both being called young despite their ages. The chief butler feared for his position if Pharaoh died without revealing Joseph's dream interpretation, leading to Joseph being summoned and promoted. The Talmud explains that dreams follow the interpretation given to them, as seen in Pharaoh's ministers and Joseph's interpretations.

Commentary

The chief of the butlers interpreted each dream individually to avoid confusion, as they were not one dream with one interpretation. He referred to Joseph as a youth, a fool, and a slave to dissuade Pharaoh from promoting him, fearing repercussions for not helping him sooner.

Chizkuni, Genesis 41:12:1

נער עברי, עבד, “a Hebrew lad, a slave;” the chief of the cupbearers was afraid that he might become the cause of Joseph being promoted to an elevated status if he succeeded in interpreting Pharaoh’s dreams. Therefore, he mentioned two adjectives that should militate against any promotion for him, a) his youth and inexperience, b) his status as a slave. An alternate explanation: he wanted to protect himself against the accusation why he had not come forward before with the information he revealed now. This is why he explained that Joseph had two strikes against him; 1) youth, 2) status as slave.

Radak on Genesis 41:12:1

נער, seeing that he performed personal valet duties for them in the prison he referred to him as a נער, [describing his function. Ed.] He added that Joseph was also עבד לשר הטבחים, he had been informed about Joseph’s immediate past before he was thrown into jail. He gave this information so that anyone enquiring about him would know the name of the person they were trying to locate.

Radak on Genesis 41:12:2

איש כחלומו, the prefix ל is missing here in front of the word איש. The word איש has to be understood as if the cup-bearer had said: לאיש, meaning that each of the two received an interpretation tailored to his particular dream. One dream had been appropriate for a cup-bearer, the other for a baker. One dream dealt with a drink, the other with food, baked goods.

Ramban on Genesis 41:12:1

TO EACH MAN ACCORDING TO HIS DREAM. He interpreted it in accordance with the dream and consistent with its contents. Thus the words of Rashi. A more correct interpretation would be for Rashi to say that “he interpreted it in accordance with the truth of the dream as it was destined to befall him, for as he interpreted it, so it befell us.” Similar in thought is the verse, Every man according to his blessing he blessed them, (Further, 49:28. In the case of Jacob’s blessing to his sons.) i.e., according to the blessing which was destined to come upon him. But in my opinion there is no need for this. Instead, the verse is stating that “he interpreted his dream for each man, and as he interpreted it to each one, so it came upon us.” The chief of the butlers is thus saying that these were different dreams with different interpretations, as he would explain, so that Pharaoh should not think that the two [the butler and the baker] dreamed one dream having one interpretation. In my opinion, a similar thought is conveyed in the verse, Every man according to his blessing he blessed them, (Further, 49:28. In the case of Jacob’s blessing to his sons.) meaning that he did not bless them with one blessing common to all, but with a unique blessing for each one, as he explained to each son and spoke to him.

Rashbam on Genesis 41:12:1

איש כחלומו פתר, “according to the meaning of the dream he interpreted.” [this could only be said with hindsight, of course, after the interpretation had proven itself as correct. Ed.] The words following prove this.

Rashi on Genesis 41:12:1

נער עברי עבד A LAD, AN HEBREW, A SLAVE — Cursed be the wicked for the favours they do are never really complete! He mentions him in disparaging language.

Rashi on Genesis 41:12:2

נער a lad, unwise and unfitted for a high position.

Rashi on Genesis 41:12:3

עברי a Hebrew, who does not even know our language;

Rashi on Genesis 41:12:4

עבד a slave — and it is written in the laws of Egypt that a slave may neither become a ruler nor dress in princely robes (Genesis Rabbah 89:7).

Rashi on Genesis 41:12:5

איש כחלמו EACH MAN ACCORDING TO HIS DREAM — He interpreted in accordance with the dream and approximating to its contents.

Siftei Chakhamim, Genesis 41:12:1

A fool, and is not fit for greatness. I.e., נער in gematria equals שוטה.

Siftei Chakhamim, Genesis 41:12:2

He does not even know our language. And surely not other languages. And it is written in the laws of Egypt that the ruler must know seventy languages; see Sotah 36b. (Nachalas Yaakov)

Siftei Chakhamim, Genesis 41:12:3

And it is written in the laws of Egypt that a slave can never rule... [Rashi knows this] because the word “slave” is also superfluous. Once it was said that there was a Hebrew lad in the prison, why mention also that he was a slave? Surely, no Hebrew lad was there other than Yoseif. Perforce, the word “slave” is to be expounded.

Steinsaltz on Genesis 41:12

There with us was a Hebrew lad, a slave of the chief executioner; we told him the dreams, and he interpreted our dreams for us; each of us in accordance with his own dream he interpreted, so that each dream and its interpretation suited each other.

Tze'enah Ure'enah, Miketz 8-11

“A Hebrew youth was there with us, a servant of the chief steward” [41:12]. The chief cupbearer said to Pharaoh. The baker and I had dreams and there was with us a Hebrew youth, a servant who properly explained the dreams to us. Rashi writes here. The favor of an evildoer is not whole. That is to say, when an evildoer does a favor for a righteous person, he does not do it wholeheartedly. When the chief cupbearer wanted to do Joseph a favor to get him out of the prison, he said that Joseph was a youth, a fool. He is not suitable as a leader, a Hebrew who cannot speak our language. He is a servant. It was written in the protocols that no servant could be a king in Egypt. (Rashi, Genesis, 41:12.) Hizkuni writes. The chief cupbearer feared that if Joseph would become king, he would be angry with me that I left him sit for so long and did not help him. Therefore, chief cupbearer spoke ill of Joseph. Hizkuni writes another explanation why he spoke ill. He thought the king would become angry with him when he would discover that such a wise man was sitting in prison. (Hizkuni, Genesis, 41:12.) However, Toldot Yizhak writes. The thought of the chief cupbearer was to praise Joseph greatly, to bring him so that he should become king. Therefore, the chief cupbearer said to Pharaoh that Joseph is very wise and in addition, is a prophet. Therefore he said to Pharaoh, you want to remember the one who interpreted our dream. He is no elder; he is a young man who could have learned little wisdom. Thus, there is prophecy within him. He knows how to interpret dreams. If you want to think that he is a sorcerer and does sorcery and thus knows how to interpret dreams, he is a Hebrew, who does not pursue sorcery. If you want to say that he is a nobleman who learns wisdom, he is a servant who has no time to learn wisdom. He works for the chief steward. They did not have time for study, but they were busy with their work. (Toldot Yizhak, Genesis, 41:10 –12.)

Jewish Thought

Jeremiah's statement about being known before birth applies to all prophets who require physical preparation from the beginning of their existence. The term "young" is relative, as Joseph at thirty and Joshua at nearly sixty were both referred to as young. Joshua, who was at least fifty-seven during the incident of the Golden Calf, is still called "young" in the text.

Guide for the Perplexed, Part 2 32:6

We must not be misled by the words of Jeremiah (i. 5), “Before I formed thee in the womb I knew thee, and before thou camest forth from the womb I have sanctified thee”; for this is the case with all prophets; there must be a physical preparation from the beginning of their existence, as will be explained. As to the words, “For I am young” (ibid. ver. 6), it is well known that the pious Joseph, when he was thirty years old, is called by the Hebrew “young” (na‘ar); also Joshua, when he was nearly sixty years old. For the statement, “and his minister Joshua, the son of Nun, was young,” occurs in the account of the Golden Calf (Exod. 33:11). Moses was then eighty-one years old, he lived one hundred and twenty years; Joshua, who survived him fourteen years, lived one hundred and ten years and must consequently have been at least fifty-seven years old at the time when the Golden Calf was made, and yet he is called na‘ar, “young.”

Midrash

The chief butler feared for his position if Pharaoh died and did not reveal Joseph's interpretation of a dream, which led to Joseph being summoned and promoted. A woman's dream about a broken ceiling beam was interpreted by Rabbi Elazar to mean she would bear a son and her husband would die. The offerings brought by the tribe of Manasseh were linked to Jacob and Joseph's actions, with specific numbers and items symbolizing various aspects of their stories. Gamliel son of Pedatzur's offering symbolized the importance of obeying both earthly and divine authorities, as exemplified by Joseph's actions. Joseph's righteousness and wisdom led to his reward of becoming a ruler in Egypt.

Bamidbar Rabbah 14:6

“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him (Referring to himself.) because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. (According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2).) He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] (Banot can also mean women.) ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. (Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6).) That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose (Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh.) between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).

Bamidbar Rabbah 14:7

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

Bereshit Rabbah 89:7

“The chief butler spoke to Pharaoh, saying: I mention my sins today” (Genesis 41:9). When the chief butler saw that Pharaoh’s soul was on the verge of departing, he began calculating and saying: If Pharaoh dies and another king assumes the throne, I do not know whether or not he will keep me in my position of trust. “The chief butler spoke” – he said: ‘I have committed two sins. First, I did not perform a favor for Joseph and mention him before you. And, after I saw that you were tormented over the interpretation of a dream, I did not reveal to you that he knows its interpretation.’ “There with us was a Hebrew lad, a slave of the chief executioner; we told him, and he interpreted our dreams for us; each of us in accordance with his own dream, he interpreted” (Genesis 41:12). “It was, as he interpreted to us, so it was: Me, he restored to my position, and him, he hanged” (Genesis 41:13). “Pharaoh sent and summoned Joseph, and they rushed him from the dungeon. He shaved, changed his garments, and came to Pharaoh” (Genesis 41:14). “There with us was a Hebrew lad…” – although he mentioned him, he demeaned him, because he knew the prominence into which [Joseph] would enter. Immediately, “Pharaoh sent and summoned.” “There with us…” – Rabbi Shmuel bar Naḥman said: Cursed are the wicked, who do not perform complete goodness: “Lad” – a fool; “Hebrew” – an enemy; “slave” – as so it was written in Pharaoh’s books, that a slave cannot reign and does not wear kelidim keli yadayim]>. (Bracelets worn by royals.)

Bereshit Rabbah 89:8

“We told him, and he interpreted [our dreams] for us.” There was an incident involving a certain woman who came before Rabbi Elazar. She said to him: ‘In my dream, I saw the ceiling beam of my house broken.’ He said to her: ‘You will bear a male child and he will live.’ She went, and so it was for her. She came another time to ask him. She found his students sitting there, but their rabbi was not with them. She said to them: ‘Where is your rabbi?’ They said to her: ‘Tell us your inquiry and we will tell you [the answer].’ She said to them: ‘In my dream, I saw the ceiling beam of my house broken.’ They said to her: ‘This woman will bury her husband.’ When she went out from before them, she began wailing. Rabbi Elazar heard her voice. He said to them: ‘What did you say to that woman?’ They said: ‘It is that woman who came to ask you.’ He said to them: ‘What did you say to her?’ They said to him: ‘Such and such.’ He said to them: ‘You have eliminated a man. Is it not written: “It was, as he interpreted to us, so it was”? (Genesis 41:13). (The implication is that what occurred came about because of the Joseph’s interpretation (Matnot Kehuna). ) And did Rabbi Yoḥanan not say: Everything follows the interpretation except for wine – there are those who drink it and it is good for them, and there are those who drink it and it is bad for them: If a Torah scholar drinks it is good for him, and if an ignoramus drinks it is bad for him?’ (If a Torah scholar dreams that he is drinking wine it is a good sign; if an ignoramus dreams that he is drinking wine it is a bad sign. ) Rabbi Abahu said: The content of dreams makes no difference.

Quoting Commentary

The chief cupbearer praised Joseph to Pharaoh, stating he was wise and a prophet, in hopes of making him king. Pharaoh was agitated by his dream to ensure Joseph was brought out of prison, unlike Nebuchadnezzar who kept his dream secret. Rashi notes that the favor of an evildoer is not whole, as seen in the chief cupbearer's half-hearted attempt to help Joseph. (Toldot Yizhak, Genesis, 41:10-12; Bahya, Genesis, 41:8; Rashi, Genesis, 41:12.)

Tze'enah Ure'enah, Miketz 11

However, Toldot Yizhak writes. The thought of the chief cupbearer was to praise Joseph greatly, to bring him so that he should become king. Therefore, the chief cupbearer said to Pharaoh that Joseph is very wise and in addition, is a prophet. Therefore he said to Pharaoh, you want to remember the one who interpreted our dream. He is no elder; he is a young man who could have learned little wisdom. Thus, there is prophecy within him. He knows how to interpret dreams. If you want to think that he is a sorcerer and does sorcery and thus knows how to interpret dreams, he is a Hebrew, who does not pursue sorcery. If you want to say that he is a nobleman who learns wisdom, he is a servant who has no time to learn wisdom. He works for the chief steward. They did not have time for study, but they were busy with their work. (Toldot Yizhak, Genesis, 41:10 –12.)

Tze'enah Ure'enah, Miketz 5

“His spirit was agitated” [41:8]. In the morning Pharaoh was very frightened. His soul was very agitated. (Rashi, Genesis, 41:8.) Bahya writes. Why did Pharaoh not forget the dream and Nebuchadnezzar did forget the dream? The explanation is that if Pharaoh had forgotten the dream and had asked the wise men that they should tell him the dream and its meaning, then the chief cupbearer would not have brought Joseph out of the prison. He thought that Joseph would not know to tell someone what they had dreamed, but Joseph knew how to explain a dream that one placed before him. Therefore, the Holy One caused that Pharaoh did not forget the dream. However, Nebuchadnezzar did not tell the dream. He thought to himself. If I were to tell the dream, then many wise men would come and explain what is meant, but I will not know which is telling the truth. Therefore, I will not tell the dream. Whichever wise man will come and tell me what I dreamed, he will also be able to explain the dream. (Bahya, Genesis, 41:8.) So write Hizkuni, Toldot Yizhak, and Imre Noam. (Hizkuni, Genesis, 41:8; Toldot Yizhak, Genesis, 41:10–12; Imre Noam, Genesis, 41: 8.)

Tze'enah Ure'enah, Miketz 9

Rashi writes here. The favor of an evildoer is not whole. That is to say, when an evildoer does a favor for a righteous person, he does not do it wholeheartedly. When the chief cupbearer wanted to do Joseph a favor to get him out of the prison, he said that Joseph was a youth, a fool. He is not suitable as a leader, a Hebrew who cannot speak our language. He is a servant. It was written in the protocols that no servant could be a king in Egypt. (Rashi, Genesis, 41:12.)

Talmud

Rabbi Yoḥanan explains that God caused anger between the king's chamberlains to fulfill the will of a righteous man, Joseph. The Talmud also states that dreams follow the interpretation given to them, as seen in the story of Pharaoh's two ministers and Joseph's interpretation of their dreams.

Berakhot 55b:17

The Gemara asks: Is that to say that all dreams follow the mouth is a verse cited as corroboration? The Gemara responds: Yes, and in accordance with the opinion of Rabbi Elazar, as Rabbi Elazar said: From where is it derived that all dreams follow the mouth of the interpreter? As it is stated in the story of the dreams of Pharaoh’s two ministers. The butler said to Pharaoh: “And it came to pass, as he interpreted to us, so it was” (Genesis 41:13). Rava said, one must attach a caveat to this: This is only in a case where it is interpreted for him in a manner akin to the dream, where the interpretation is relevant to the dream, as it is stated in the story of Joseph’s interpretation of the dreams of Pharaoh’s two ministers: “Each man according to his dream he did interpret” (Genesis 41:12).

Megillah 13b:8

The Megilla continues: “In those days, while Mordecai sat in the king’s gate, two of the king’s chamberlains, Bigthan and Teresh, of those that guarded the doors, became angry, and sought to lay hands on the king Ahasuerus” (Esther 2:21). Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: The Holy One, Blessed be He, caused a master to become angry with his servants in order to fulfill the will of a righteous man. And who is this? It is Joseph, as it is stated in the chief butler’s account of how Pharaoh had become angry with him and with the chief baker and sent them to jail: “And there was with us there a young man, a Hebrew” (Genesis 41:12).

Targum

A Hebrew slave interpreted the dreams of the chief of the slaughterers and his companions, providing an accurate interpretation for each dream.

Onkelos Genesis 41:12

With us there was a lad, a Hebrew, a slave of the chief of the slaughterers. We told him [about our dreams], and he interpreted our dreams, he interpreted each man’s dream accordingly.

Targum Jonathan on Genesis 41:12

And there was with us a Hebrew youth, a servant of the chief executioner; and we recounted to him, and he explained the dream to us, to each man be explained the interpretation of his dream.

וַיְהִ֛י כַּאֲשֶׁ֥ר פָּֽתַר־לָ֖נוּ כֵּ֣ן הָיָ֑ה אֹתִ֛י הֵשִׁ֥יב עַל־כַּנִּ֖י וְאֹת֥וֹ תָלָֽה׃ 13 E And as he interpreted for us, so it came to pass: I was restored to my post, and the other was impaled.”
Different commentators have varying interpretations of who is responsible for restoring the cupbearer to his position in Genesis 41:13:1, with some attributing it to Pharaoh and others to Joseph, highlighting the power of interpretation in determining outcomes. Joseph's ability to accurately interpret dreams led to his release from prison and rise to greatness in Egypt, showcasing the importance of dreams and their interpretations. Rabbeinu Bahya and Gevia Kesef discuss Joseph's qualities and the concept that commands in Hebrew language and logic may refer to potential actions, essential for understanding the Torah and Prophets. In the Talmud, Rabbi Eliezer warns against acting on dreams before their interpretation, while Rabbi Elazar and Rava emphasize that dreams follow the interpretation given. The Targums confirm that Joseph's interpretation of dreams came true, resulting in the restoration of the cupbearer and the execution of the baker.

Commentary

Different commentators have varying interpretations of who is responsible for restoring the cupbearer to his position in Genesis 41:13:1, with some attributing it to Pharaoh and others to Joseph. Some suggest that Joseph's interpretation of dreams set in motion the release of the cupbearer, emphasizing the power of interpretation in determining outcomes. This idea is further supported by a midrash that illustrates how dreams can be influenced by the words used to interpret them, as seen in the case of Rabbi Eliezer and a woman's dream about a broken beam.

Ibn Ezra on Genesis 41:13:1

I WAS RESTORED. By Pharaoh. (The verse literally reads: me he restored (oti heshiv), him he hanged (oto talah). The question is, to whom does “he” refer. According to the first interpretation it refers to Pharaoh, according to the second, to Joseph.) Or its meaning is, Joseph’s word (Since Joseph said it, it was as if he had done it (Filwarg). Or Joseph’s saying it was the cause of it (Krinsky).) or Joseph’s interpretation restored me and hanged him. (Joseph, by so interpreting, caused it to happen (Krinsky).)

Rashbam on Genesis 41:13:1

AND IT WAS AS HE INTERPRETED ETC. Me he restored to my post.

Rashi on Genesis 41:13:1

השיב על כני HE RESTORED UNTO MY OFFICE — he means Pharaoh who was mentioned before, where it is said (v. 10) “Pharaoh was wroth with his servants”. The phrase is elliptical not stating explicitly who restored, for it is not necessary to state explicitly who restored: obviously he who has the power to restore viz, Pharaoh. This is the ease with all elliptical sentences — they leave the matter indefinite as to who has to do the action (i.e. they omit the subject of the verb).

Steinsaltz on Genesis 41:13

Furthermore, it was that as he interpreted to us, so it was. Not only did the interpretation sound convincing, it came true as well: Me, he, Pharaoh, restored to my position, and him, the chief baker, he hanged.

Tur HaArokh, Genesis 41:13:1

אותי השיב על כני, “me he restored to my position,” according to the plain meaning the word השיב refers to Pharaoh as being the one who restored the cupbearer to his former position. Other commentators consider Joseph as the subject of the word השיב, seeing that we have a tradition that the words of the interpreter determine the meaning of the dream, (Berachot 55) i.e. that Joseph’s interpretation set in motion the release of the cupbearer. Accordingly, Joseph had held the fate of both the chief of the bakers and the cupbearer in his hands when he offered his interpretation.

Tze'enah Ure'enah, Miketz 12

“As he interpreted for us, so it came to pass” [41:13]. [Midrash] Rabbati writes. A woman comes before Rabbi Eliezer and said. I saw in a dream that the beam of my house broke. He said: you will have a son who will live, and she had a son. Another time, the woman came to the house of study of Rabbi Eliezer to again ask about a dream. Rabbi Eliezer was not at home. The students said: tell us. She told them her dream; a beam in my house broke. The students answered, your husband will die. The woman shouted and cried. Rabbi Eliezer came over immediately and asked why the woman was crying. The students said that they had interpreted her dream that her husband would die. Rabbi Eliezer said; you have killed her husband with your words, since all the dreams follow the words of how one interprets it, as the verse says, “As he interpreted for us, so it came to pass” [41:13]. (Lamentations Rabbah, 1.18.)

Midrash

The text describes how Joseph's interpretation of dreams led to his release from prison and rise to greatness in Egypt, highlighting his ability to accurately interpret dreams and fulfill them. The story also emphasizes the importance of dreams and their interpretations, showcasing how they can impact people's lives and futures. Additionally, it shows the consequences of not acting on a dream's interpretation, as seen in the case of the chief butler who failed to mention Joseph to Pharaoh initially.

Bereshit Rabbah 89:7

“The chief butler spoke to Pharaoh, saying: I mention my sins today” (Genesis 41:9). When the chief butler saw that Pharaoh’s soul was on the verge of departing, he began calculating and saying: If Pharaoh dies and another king assumes the throne, I do not know whether or not he will keep me in my position of trust. “The chief butler spoke” – he said: ‘I have committed two sins. First, I did not perform a favor for Joseph and mention him before you. And, after I saw that you were tormented over the interpretation of a dream, I did not reveal to you that he knows its interpretation.’ “There with us was a Hebrew lad, a slave of the chief executioner; we told him, and he interpreted our dreams for us; each of us in accordance with his own dream, he interpreted” (Genesis 41:12). “It was, as he interpreted to us, so it was: Me, he restored to my position, and him, he hanged” (Genesis 41:13). “Pharaoh sent and summoned Joseph, and they rushed him from the dungeon. He shaved, changed his garments, and came to Pharaoh” (Genesis 41:14). “There with us was a Hebrew lad…” – although he mentioned him, he demeaned him, because he knew the prominence into which [Joseph] would enter. Immediately, “Pharaoh sent and summoned.” “There with us…” – Rabbi Shmuel bar Naḥman said: Cursed are the wicked, who do not perform complete goodness: “Lad” – a fool; “Hebrew” – an enemy; “slave” – as so it was written in Pharaoh’s books, that a slave cannot reign and does not wear kelidim keli yadayim]>. (Bracelets worn by royals.)

Bereshit Rabbah 89:8

“We told him, and he interpreted [our dreams] for us.” There was an incident involving a certain woman who came before Rabbi Elazar. She said to him: ‘In my dream, I saw the ceiling beam of my house broken.’ He said to her: ‘You will bear a male child and he will live.’ She went, and so it was for her. She came another time to ask him. She found his students sitting there, but their rabbi was not with them. She said to them: ‘Where is your rabbi?’ They said to her: ‘Tell us your inquiry and we will tell you [the answer].’ She said to them: ‘In my dream, I saw the ceiling beam of my house broken.’ They said to her: ‘This woman will bury her husband.’ When she went out from before them, she began wailing. Rabbi Elazar heard her voice. He said to them: ‘What did you say to that woman?’ They said: ‘It is that woman who came to ask you.’ He said to them: ‘What did you say to her?’ They said to him: ‘Such and such.’ He said to them: ‘You have eliminated a man. Is it not written: “It was, as he interpreted to us, so it was”? (Genesis 41:13). (The implication is that what occurred came about because of the Joseph’s interpretation (Matnot Kehuna). ) And did Rabbi Yoḥanan not say: Everything follows the interpretation except for wine – there are those who drink it and it is good for them, and there are those who drink it and it is bad for them: If a Torah scholar drinks it is good for him, and if an ignoramus drinks it is bad for him?’ (If a Torah scholar dreams that he is drinking wine it is a good sign; if an ignoramus dreams that he is drinking wine it is a bad sign. ) Rabbi Abahu said: The content of dreams makes no difference.

Eikhah Rabbah 1:18

A certain woman came to Rabbi Elazar. She said to him: ‘I saw that the rafter in the house snapped.’ He said to her: ‘This woman will bear a male child.’ She went, and so it was for her. She came to ask him on another occasion and said to him: ‘The rafter in the house snapped.’ He said to her: ‘You will bear a male child.’ She went, and so it was for her. She came on another occasion for a third time. She found his students sitting in the school but their teacher was not there. She said to them: ‘Where is your teacher?’ They said to her: ‘What do you want from him?’ She said to them: ‘Perhaps you are wise enough to interpret a dream like your teacher?’ They said to her: ‘Tell it to us, what you want, and we will interpret it for you.’ She said to them: ‘I saw in my dream that the rafter of this woman’s (Referring to herself.) house snapped.’ They said to her: ‘That woman will bury her husband.’ When she went out from before them, she began wailing. Rabbi Elazar heard and said to them: ‘Why is that woman wailing?’ They said to him: ‘That woman came to ask you but she did not find you.’ He said to his students: ‘What did that woman come to ask?’ They said to him: ‘The interpretation of a dream.’ He said to them: ‘What did you say to her?’ They said to him: ‘Such and such.’ He said to them: ‘You eliminated a man. Is it not written: “It was as he interpreted to us, so it was” (Genesis 41:13)? Did Rabbi Yoḥanan not say as follows: The dream follows its interpretation, except for wine, some drink it and it is good for him and some drink it and it is bad for him?’ (If a Torah scholar dreams that he is drinking wine it is a good sign; if an ignoramus dreams that he is drinking wine it is a bad sign (Matnot Kehuna; see Berakhot 57a).) Rabbi Abahu said: The content of dreams makes no difference.

Ein Yaakov (Glick Edition), Berakhot 9:5

R. Berachia said: "There may be a dream which thought in part fulfilled, yet is impossible of being entirely fulfilled. We can derive it from Joseph, for it is written (Gen. 37, 9.) The sun and the moon and the eleven start. — Shall we indeed come, I and thy mother, and thy brothers (Ib. b). And at that time his mother was dead." R. Levi said: "A man should look forward to the realization of a good dream even for as long as twenty-two years; as it is written (Gen. 37, 2.) These are the generations of Jacob, Joseph was seventeen years old [when he had the dreams], and it is written also (Ib. 41, 46.) And Joseph was thirty years old when he stood before Pharaoh. From seventeen to thirty are thirteen years, to which add the seven years of plenty and the two years of famine, will make the total of twenty-two years." R. Huna said: "To a good man bad dreams are shown, and to a bad man good dreams." We have also a Baraitha to the same effect: "During all the years of David he never dreamed a good dream, and during all the years of Achitophel he never dreamed a bad dream." R. Bizna b. Zabda, in the name of R. Akiba, who spoke in the name of R. Panda, who, in turn, spoke in the name of R. Nachum, who quoted R. Birim, said: "A venerable man by the name of R. Bana'ah had told him there were twenty-four places in Jerusalem for the interpretation of dreams; that once he had a dream and went to each one of these places; each one gave a different interpretation and each was fulfilled." This establishes what is written: "Every dream is in accord with its interpretation." Is this a passage? Yes, as R. Elazar said, for R. Elazar said: "Whence do we learn that every dream is realized according to its interpretation? It is written (Gen. 41, 13.) And just as he interpreted it, so it was."

Pirkei DeRabbi Eliezer 39:6

Three people conquered their passion before their Creator, and they were Joseph, Boaz, and Paltê, son of Laish. It was fit that twelve tribes should have arisen from Joseph, as it is said, "And the seed of his hands was active" (Gen. 49:24), but there remained two (tribes), Manasseh and Ephraim. The woman brought grave charges against him to vex him, and he was confined in prison for ten years. There he interpreted the dreams of the servants of Pharaoh, (he interpreted for) each one according to his dream just as though the events were taking place before him, as it is said, "And it came to pass, as he interpreted to us, so it was" (Gen. 41:13).

Sefer HaYashar (midrash), Book of Genesis, Miketz 3

And still others among them said unto the king according to these words: The seven fat cows ‎are seven sons, who shall be slain in the latter days by seven sons of thy princes; and the ‎seven rank ears which thou hast seen in thy second dream are the same seven princes who ‎will be smitten by seven less powerful princes in the latter days, who will avenge on them the ‎cause of thy sons, and thus the government will once more be turned over to thy seed. And ‎the king heard all the words of these wise men, and the various interpretations of his dreams ‎none of them found favor in the eyes of the king, for the king knew in his wisdom that neither ‎of them hath spoken correctly. And this came from the Lord to pervert the words of these ‎wise men in order that Joseph be brought from the prison house to attain greatness in Egypt. ‎And when the king saw that not one among the wise men and the magicians had spoken the ‎correct words the anger of the king was exceedingly aroused and his wrath burned within him. ‎And the king commanded that all the wise men and the magicians be led away from him, and ‎all of them went away from the presence of the king in shame and contempt, and the king ‎commanded further that it be proclaimed throughout the land of Egypt that all the magicians in ‎Egypt should be slain so not one of them be left alive. And the officers of the king's guard rose ‎up and all of them drew their swords and they began smiting the magicians of Egypt and her ‎wise men. And after this Marod, the chief butler of the king, appeared and bowed down ‎before the king, and seated himself before him. And the chief butler said unto the king: May ‎the king live forever, and may his kingdom beenlarged in the land. Thou hast been angry at thy ‎servant, now two years since, and thou hast placed me into confinement, and I was ‎imprisoned for some time together with the chief baker. And there was with us in the ‎dungeon a Hebrew slave, belonging to the prince of the guards, and his name is Joseph; for his ‎master became angry with him and he placed him into the prison house, where he attended ‎upon us. And after we had been in prison for some days we dreamed dreams in the same ‎night, I and the chief baker. We dreamed each man according to the interpretation of his ‎dream. And in the morning we came to that slave and we told unto him our dreams, and he ‎interpreted them correctly, to each man according to his dream. And his interpretation was ‎fulfilled, not the least of all his words fell to the ground. And now, oh my lord and king, do not ‎slay the men of Egypt without cause! Behold the same slave is still confined in the prison ‎house of the prince of the guards, and if it please the king send for him, and let him appear ‎before thee and he will make known unto thee the correct interpretation of the dream thou ‎hast dreamed.‎

Quoting Commentary

Rabbeinu Bahya explains that Joseph embodied the qualities of all his brothers, possessing the birthright of Reuven, prophetic qualities of Levi, royal powers of Yehudah, and intelligence of Issachar. Gevia Kesef discusses the concept that commands in Hebrew language and logic may refer to potential actions, citing examples from Scripture such as Abraham offering Isaac as a burnt offering and Jacob speaking in past tense about future events. These principles are fundamental to understanding the Torah and Prophets.

Gevia Kesef 18:5

As for the phrase “offer him there for a burnt-offering,” there can be no doubt, (14. The doubt that is contemplated is that this command of God would appear to be contradicted by the later command to desist, in v. 12, and that if so, there would appear to be a change in God’s words and decree. This would countervene Kaspi’s contention that God’s word is never changed.) for in the Hebrew language as well as in logic, every expression of movement does not necessarily refer to the consummation of the act. Sometimes the reference will be to a middle, beginning, or even prior to the beginning, on account of its being a proximate or distant potential. (15. Accordingly, the original command was the equivalent of saying, “begin to offer him there for a burnt-offering …” which was indeed fulfilled by Abraham and not countervened by the angel of the Lord.) Thus, for example, we can say of “the child that will be born” (16. Judg. 13:8.) that it writes, eats, is a prophet, or is wise—by virtue of it’s being in potential. As a rule, every adjective and verb will occasionally modify what exists in potential, as they do what is actual, for the term nimṣa’ (“exist”) and hayah (“be”) are ascribed to everything, whether actual or potential. (17. A similar point was made by Kaspi earlier in the work (chap. X, p. 200), in reference to the use of future and past tenses in Hebrew, which Kaspi believes reflects the Aristotelian doctrine of actuality and potentiality. Here Kaspi extends his observations to include the injunctive form; i.e., a command to act may only be a command to create the potential for that act. See also above pp. 49 ff.) Furthermore, what exists (in actuality) only in the soul (is to be considered) as if existing outside of it as well. So, too, what exists only as the spoken word, (is to be considered) as if existing outside the soul. Proof are the words of the writer of the Torah, who, when he wrote, “I was restored unto mine office and he was hanged,” (18. Gen. 41:13.) revealed (this truth), for that had only existed as the spoken word. (19. What Kaspi means is that the verse implies that the chief butler considered Joseph to have caused the baker to be hung and the butler to be reinstated. Such an opinion is referred to by Ibn Ezra in his comments on this verse. According to such an approach, what existed only in potential was already actualized in Joseph’s mind. This accords with Kaspi’s statement (Maṣref La-Kesef, MK II 90) that what exists in the mind is no less than what exists outside of it, while speech, too, confers existence upon that of which it speaks.) He also wrote that Jacob said, “which I took out of the hand of the Amorite with my sword and with my bow,” (20. Gen. 48:22. In the Maṣref La-Kesef (MK II 104) Kaspi says that this verse will be explained in the Gevia‘ Kesef.) which was (only) potential. (21. He means that even though this was only to be realized at some future time, in Jacob’s mind it was realized and actualized already, and for this reason Jacob spoke of it in the past tense. Ibn Ezra’s commentary to that verse records a similar interpretation.) He further wrote, regarding Jeremiah, “and you gave them wine to drink,” (22. Jer. 35:2, which the JPS translation has, “and give them wine to drink,” but in Heb. ve-hishḳita.) (even though) it was still in potential and close to realization. In the context of Jeremiah it is written, regarding the unspoken and spoken word, “See, I have set thee this day over the nations and over the kingdoms, to root and to pull down, and to destroy and to overthrow; to build and to plant,” (23. Jer. 1:10.) i.e., that the villages and the houses (would be destroyed by Jeremiah) by hand, but not rebuilt by (Jeremiah’s) hand. (24. He means here too that Jeremiah considered those potential events to be already actualized, even though he would do no more than speak to attain those goals.) There are several such metaphors in Scripture. All this is true in accordance with true logic. These are logical principles upon which the entire Torah and Prophets depend. As for the rest of this vision, I already dealt with those matters at length.

Rabbeinu Bahya, Bereshit 37:2:1

אלה תולדות יעקב יוסף, “These are the descendants of Yaakov, Joseph.” It would have seemed appropriate to list all of Yaakov’s sons. and daughters. According to the plain meaning of the text they are all subsumed under the name of Joseph seeing he combined all the good characteristics possessed by his brothers in his own person. He possessed the birthright which normally should have been Reuven’s as we know from Chronicles I 5,1 “when he desecrated the couch of his father, his birthright was given to (the tribe of) Joseph.” He possessed the prophetic qualities of Levi as mentioned by the Torah when he interpreted the dreams of the butler and the baker (Genesis 41,13). He also combined within himself the Royal Powers of Yehudah as the Torah testifies in Genesis 42,6 “Joseph was the one who ruled the land (earth?).” He possessed the intelligence for which Issachar is famed, as we know from Genesis 41,40 “there is none as wise and full of insight such as you.”

Talmud

In Jerusalem Talmud Maaser Sheni 4:6:12, a woman dreams of a pillar breaking, which is interpreted as her giving birth to a son and her husband dying. Rebbi Eliezer warns against acting on the dream before its interpretation. In Berakhot 55b:17, Rabbi Elazar states that dreams follow the interpretation given, citing the example of Pharaoh's dreams in Genesis. Rava adds that the interpretation must be relevant to the dream for this principle to apply.

Berakhot 55b:17

The Gemara asks: Is that to say that all dreams follow the mouth is a verse cited as corroboration? The Gemara responds: Yes, and in accordance with the opinion of Rabbi Elazar, as Rabbi Elazar said: From where is it derived that all dreams follow the mouth of the interpreter? As it is stated in the story of the dreams of Pharaoh’s two ministers. The butler said to Pharaoh: “And it came to pass, as he interpreted to us, so it was” (Genesis 41:13). Rava said, one must attach a caveat to this: This is only in a case where it is interpreted for him in a manner akin to the dream, where the interpretation is relevant to the dream, as it is stated in the story of Joseph’s interpretation of the dreams of Pharaoh’s two ministers: “Each man according to his dream he did interpret” (Genesis 41:12).

Jerusalem Talmud Maaser Sheni 4:6:12

(The original story is in Qohelet Rabbati 1(19); a text parallel to the Yerushalmi in Gen. rabba 89(10).) A woman came before Rebbi Eliezer. She said to him, I saw in my dream the pillar (The unexplained word תיניתא is translated following the text in Gen. rabba which has שוריתא.) of the house breaking. He said, you will give birth to a male child. She went and gave birth to a male. After some time she came and asked for him. His students said, he is not here. They asked her, what do you want from him? She said to them, this woman (I. e., I.) saw in my dream that the pillar of the house was breaking. They said to her, you will give birth to a male child (The version here is telescoped from the text in Qohelet Rabbati. There, R. Eliezer himself told her twice that she would have a son; the students made the bad interpretation only the third time.) and the husband of that woman (I. e., you.) dies. When Rebbi Eliezer came, they told him what happened. He said to them, you killed a person for the dream goes only after its interpretation as it is said (Gen. 41:13): “It was just as he had interpreted it for us, so it happened.”

Targum

Both Targums state that Joseph's interpretation of dreams came true, resulting in the restoration of the cupbearer to his position and the execution of the baker.

Onkelos Genesis 41:13

It came to pass, that as he interpreted for us, so did it occur; he restored me to my position, and him he hanged.

Targum Jonathan on Genesis 41:13

And even as he interpreted to us so it was; me he restored in his sentence to the order of my service, and him he hanged.

וַיִּשְׁלַ֤ח פַּרְעֹה֙ וַיִּקְרָ֣א אֶת־יוֹסֵ֔ף וַיְרִיצֻ֖הוּ מִן־הַבּ֑וֹר וַיְגַלַּח֙ וַיְחַלֵּ֣ף שִׂמְלֹתָ֔יו וַיָּבֹ֖א אֶל־פַּרְעֹֽה׃ 14 E Thereupon Pharaoh sent for Joseph, and he was rushed from the dungeon. He had his hair cut and changed his clothes, and he appeared before Pharaoh.
Pharaoh quickly brought Joseph out of the dungeon, where he was shaved and changed clothes before being presented to Pharaoh. The text highlights the importance of adorning oneself both externally and internally in service of God, similar to meeting royalty, and emphasizes God's pleasure in those who make peace. The parallels between Joseph and Zion in their treatment, suffering, and redemption are also highlighted, along with the importance of sincerity and devotion in worship. Additionally, the Talmud provides guidance on interpreting dreams, advising positive verses to counter negative outcomes.

Chasidut

Pharaoh called for Joseph and brought him quickly out of the dungeon, expressing pleasure with everything he had endured, as God sent joy to his heart so he would not bear any anger against Him.

Mei HaShiloach, Volume I, Genesis, Miketz 5

“Then Pharoah sent and called for Yosef … and brought him quickly out of the dungeon.” (Bereshit, 41:14) “Brought him quickly out” is unusually expressed with the word Reetsuhu, meaning that he was pleased (nitratza) with everything he had gone through, because God sent joy to his heart so he would not bear any anger against Him.

Commentary

Pharaoh's messengers hurried Joseph out of the dungeon, where someone shaved him, and he changed his clothes before being brought before Pharaoh. This sudden elevation from prison to a high position mirrors the theme of redemption coming from troubles in Jewish history. Joseph's actions were done out of respect for royalty, not celebration, as he was not yet sure of his fate.

Da'at Zekenim on Genesis 41:14:1

ויחלף שמלותיו, “he changed his clothing.” Our sages saw a hint in these two words that Joseph was brought before Pharaoh on Rosh Hashanah, as stated by the Talmud, tractate Rosh Hashanah folio 11. The numerical value of the letters in these two words is the same as in the words: בחד בתשרי on the first day of the month of Tishrey (Rosh Hashanah) Our author questions this as the word שמלותיו has the letter ו missing in the middle of the word.

Ibn Ezra on Genesis 41:14:1

AND THEY BROUGHT HIM HASTILY. Pharaoh’s messengers.

Ibn Ezra on Genesis 41:14:2

AND HE SHAVED HIMSELF. Someone shaved him. (Our verse reads, va-yegakkach. If Joseph shaved himself Scripture would have used the hitpa’el va-yitgallach rather than the pi’el va-yegallach (Cherez), the meaning of which is, and he shaved. However, va-yegallach presents a problem. The subject is missing. Hence I.E. notes that it should be rendered: and someone shaved him. According to Krinsky, I.E. is of the opinion (for the aforementioned reasons) that our verse is abridged and the reader has to supply the subject. Our verse should thus be rendered: and the shaver shaved him. I.E.’s note consists of one word, ha-megalle’ach (the shaver).)

Rabbeinu Bahya, Bereshit 41:14:1

וירצהו מן הבור, “and they rushed him from the dungeon.” Tanchuma Miketz 3 applies to this the words of Rabbi Joshua ben Levi “out of a narrowly confined space into a spacious area; from darkness into bright light; from the disgrace suffered by the righteous to princedom.” All of this has been described by Solomon in Proverbs 30,32: with the words “if you have suffered disgrace you will be elevated.” We find that Chananyah, Mishael and Azaryah were similarly elevated after first having suffered disgrace (compare Daniel 3,21-30 where these men are described as being thrown into a fiery furnace only to be saved from the fire miraculously. Subsequently they were elevated to high office). We find that Mordechai, after he had worn sackcloth and ashes to get the Jewish people to become penitents and to head off the evil decree of Haman (Esther 4,1 and 8,15), was subsequently elevated to be the Persian king’s first minister. Even Daniel, who was out of favour with King Darius, was thrown into a den of lions (Daniel 6,18) before being saved and subsequently raised to great influence at the court of said King. He had revealed the impending downfall of the Babylonian Empire to the Persians when he was able to decipher the meaning of the famous “writing on the wall” to King Belshazzar (Daniel 5,16). Joseph’s sudden elevation was similar and is described in Kohelet 4,14 as “from the prison house he emerged to reign,” and in the words of our sages in Shemot Rabbah 1,9, the words ועלה מן הארץ, which Pharaoh said worrying about a sudden rise to power by the Israelites (Exodus 1,10) were also inspired by the recollection of how a Jewish slave had suddenly risen to power in Egypt.”

Radak on Genesis 41:14:1

ויריצוהו מן הבור, they removed him from jail in haste seeing that Royal commands are always carried out promptly and as a matter of priority.

Radak on Genesis 41:14:2

ויגלח ויחלף שמלותיו, admission to the presence of the king is conditional on both body and attire being in first class condition.

Rashi on Genesis 41:14:1

מן הבור OUT OF THE DUNGEON — from the place of imprisonment which was made as a kind of pit Similarly, wherever בור occurs in Scripture it signifies a pit — even though it does not contain water (for בור is used of a cistern, excavated as a pit out of rocks) it is still called a בור; old French fosse.

Rashi on Genesis 41:14:2

ויגלח AND HE CLIPPED HIS HAIR, out of respect for the king (Genesis Rabbah 89:9).

Rav Hirsch on Torah, Genesis 41:14:1

Wir dürfen auf alle Züge aufmerksam sein, die uns Josef charakterisieren. Die Hofbedienten wollen ihn rasch herausholen zum Könige. Es gilt ja den König zu beruhigen, und war er doch nur ein verachteter gefangener Sklave. Er aber lässt sich Zeit, schert sich, wechselt erst seine Kleider — (es kommt nur noch einmal הַלֵף שמלתיו im Piel vor: Sam. II. 12, 20 und auch dort geschah es unter Widerspruch oder doch Missbilligung der Umgebung). — Er eilt auch nicht, er "kommt" zum Pharao. Er hat volles Bewusstsein seiner Persönlichkeit und seiner Sendung. Das machte ihn eben, wie wir gesehen, zum חכם, daß er jede Persönlichkeit, jedes Verhältnis, und so auch jede Lage in der ganzen Schärfe ihrer Besonderheit erfasste.

Sforno on Genesis 41:14:1

They hurried him. A miraculous deliverance always transpires with haste. So it was when the Israelites left Egypt (see Shemos 12:39), and so will it be when Yisrael is redeemed from the current exile.

Sforno on Genesis 41:14:2

ויחלף שמלותיו. It is forbidden to appear in the Royal palace clad in sackcloth, prisoner’s garb. [we know this already from Esther chapter 4 when Mordechai, to the consternation of Esther, approached the palace dressed in sackcloth.

Siftei Chakhamim, Genesis 41:14:1

From the prison... Rashi explained this so we will not think that after the butler got out of prison, Yoseif was put into a בור (i.e., an actual pit). Thus Rashi explains that בור and prison mean the same. And we need not ask: How does Rashi know this? Perhaps it was an actual pit? For [the answer is:] It is writtenוירצוה מן הבור . And ריצה (literally: “running”) is not the right term for [exiting] a pit. Rather the proper term is משיכה (pulling out), as it is written (37:28): וימשכו את יוסף מן הבור.

Siftei Chakhamim, Genesis 41:14:2

It was made as a sort of pit... Before it is written (39:20) that they put Yoseif in prison, whereas here it is written, “They hurried him out of the בור (literally: ‘pit’).” Therefore Rashi explains that the prison “was made as a sort of pit.” (Maharshal)

Siftei Chakhamim, Genesis 41:14:3

Even if it does not contain water it is called בור... [Rashi knows this] because otherwise his clothes would be wet. He obviously would have to change them regardless of respect to royalty. In which case, why does it need to say, “He changed his clothes”? Thus Rashi explains that בור means prison, so it did not contain water. And why did Yoseif change his clothes? Perforce, out of respect to royalty. (Nachalas Yaakov)

Siftei Chakhamim, Genesis 41:14:4

Out of respect to royalty. [Rashi knows this] because Yoseif would not have shaved out of celebration, for he did not yet know how he would be judged, as he had not yet come before Pharaoh. And who knows if he would be able to interpret [the dream]?

Steinsaltz on Genesis 41:14

Since he was anxious to find the correct interpretation of his dream, Pharaoh sent and summoned Joseph, and they rushed him from the dungeon. He shaved, so that he would not appear unkempt when he appeared before the king after his lengthy period of imprisonment, he changed his garments to decent clothing, and came to Pharaoh.

Tur HaArokh, Genesis 41:14:1

ויריצוהו מן הבור, “they rushed him from the pit.” In view of the earlier statement that Joseph had the run of the whole jail, and that the warden did not interfere with anything he did, (39,21-23) it sounds strange that Joseph had to be rushed from “the pit.” We may assume that when the warden heard that Pharaoh had sent for Joseph, he did not know if this portended something positive or negative. In the event that it spelled doom for Joseph, the warden did not want to appear as if he had favoured a prisoner slated for execution. Therefore, upon receiving the king’s summons, the warden first placed Joseph into the pit appropriate for all the other prisoners. In retrospect this was most appropriate, as it means that Joseph who had been incarcerated in a pit before the warden decided to make use of his intelligence, would now rise overnight from the lowest of the low to the second highest office in the world, i.e. viceroy to Pharaoh the world’s most powerful ruler. The fact that Pharaoh had exhausted all other means of having his dream interpreted satisfactorily, also contributed to the almost unbelievable reversal of his fortune.

Tze'enah Ure'enah, Miketz 15

“He was rushed from the dungeon” [41:14]. Our sages learn from here that the redemption comes from troubles; out of the pit, Joseph soon became a king. (Bahya, Genesis, 41:14.)

Tze'enah Ure'enah, Miketz 16

“He had his hair cut and changed his clothes” [41:14]. He had his hair cut and put on other clothes. Rashi asks a question. How did Joseph know that he would be freed, that he allowed his hair to be cut? The explanation is that Joseph did everything for the sake of Pharaoh’s honor, because he was coming before a king. (Rashi, Genesis, 41:14.)

Jewish Thought

The text emphasizes the importance of adorning oneself both externally and internally in service of God, similar to how one would dress respectfully when meeting kings or important figures. Just as one would not enter a king's presence in sackcloth, one should also present themselves in a dignified manner before God, who observes both our exterior and interior. This highlights the need for sincerity and devotion in all aspects of worship.

Duties of the Heart, Eighth Treatise on Examining the Soul 3:77

Furthermore, it is known to us that we adorn ourselves with the best clothing we can when going out to greet our kings, high officials, or great men of our generation because they observe our exterior appearance, as written "for one may not enter the king's gate dressed in sackcloth" (Esther 4:2), and "So Pharaoh sent and called Joseph, and they rushed him from the dungeon, and they shaved and changed his clothes, and he [then] came to Pharaoh" (Bereishis 41:14). According to this, we are obligated to adorn ourselves in the service of G-d in our exterior and in our interior for G-d, because He observes us equally in both respects at all times, since if we believed in our minds that the (human) kings were able to look at our interior just like they can see our physical exterior, we would not delay to adorn our interior in a way that they would wish us to do.

Kabbalah

Rabbi Abba explains that the Holy One delights in the righteous who make peace above and below, bringing the bride to her husband, as seen in the verse "Hashem takes pleasure in those who fear Him, in those who hope for His mercy" (Tehilim 147:11) (Zohar, Miketz 4:32).

Zohar, Miketz 4:32

"Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon." Rabbi Abba opened the discussion with the verse, "Hashem takes pleasure in those who fear Him, in those who hope for His mercy" (Tehilim 147:11). How much the Holy One, blessed be He, delights in the righteous, for they make peace above, they make peace below, and they bring the bride to her husband. The Holy One, blessed be He, is therefore pleased with those who fear Him and abide by His wish.

Midrash

The text draws parallels between the experiences of Joseph and Zion, highlighting similarities in their treatment, love, hatred, dreams, suffering, and redemption. Both Joseph and Zion are described as beautiful and beloved, hated, conspired against, stripped of clothing, thrown into pits, and sold. The text also emphasizes God's presence and greatness in both Joseph and Zion, as well as their eventual redemption and restoration.

Aggadat Bereshit 68:2

[2] additional interpretation: In the second year of Darius, why did The Holy One, blessed be He, choose to mention Zion? It is because everything that happened to Joseph also happened to Zion, [and why mention] Joseph? "And Israel loved Joseph" (Genesis 37:3), and [Order of lines inverted for clarity.] "The LORD loves the gates of Zion" (Psalms 87:2). "Joseph's brothers hated him" (Genesis 37:5), and "Zion was hated for the voice of her groaning" (Jeremiah 12:8). Joseph, "Behold, we are binding sheaves" (Genesis 37:7), and Zion, "Let Zion come, let her rejoice in her king" (Isaiah 62:1). Joseph's brothers said to him, "Do you indeed reign over us?" (Genesis 37:8), and Zion says, "Your God reigns over you" (Isaiah 52:7). Joseph dreamed a dream (Genesis 37:5), and Zion says, "When the Lord restored the fortunes of Zion, we were like those who dream" (Psalm 126:1). Joseph said, "Here comes that dreamer" (Genesis 37:19), and Zion says, "For Zion's sake I will not keep silent, and for Jerusalem's sake I will not be quiet" (Isaiah 62:1). Joseph said, "Come now, let me show you the kindness of my brothers" (Genesis 37:14), and Zion says, "Seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf" (Jeremiah 29:7). Joseph's brothers saw him from afar (Genesis 37:18), and Zion says, "The Lord appeared to me from far away" (Jeremiah 31:3). Joseph and before they approached him to kill him (Genesis 37:18). "They conspire against your people; they plot against those you cherish." (Psalm 83:3). "And they stripped Joseph of his coat" (Genesis 37:23), "And they will strip off your clothes and take your fine jewelry" (Ezekiel 23:26). "And they threw him into the pit" (Genesis 37:24), "He has walled me in so I cannot escape; he has weighed me down with chains" (Lamentations 3:7). "The pit where there is no water" (Genesis 37:24), "They threw Jeremiah into a cistern, where he sank into the mud" (Jeremiah 38:6). "They sat down to eat bread" (Genesis 37:25), "Those who once ate delicacies are destitute in the streets" (Lamentations 4:5). "And they drew Joseph up and lifted him out of the pit" (Genesis 37:28), "And they pulled Jeremiah up with ropes and lifted him out of the cistern" (Jeremiah 38:13). "And Jacob tore his clothes" (Genesis 37:34), "The Lord did what he had planned; he carried out his word" (Lamentations 2:17). Joseph put a sackcloth on his waist (Genesis 37:34), and Zion put on sackcloth, lamented, and girded herself with mourning (Isaiah 22:12). Joseph refused to be comforted (Genesis 37:35), and Zion said, "Do not comfort me" (Isaiah 22:4). Joseph was sold by his brothers to the Ishmaelites (Genesis 37:28), and Zion and the sons of Judah and the sons of Jerusalem were sold to the Greeks (Joel 4:6). Behold, what happened to Joseph happened to Zion. The good things are also mentioned; "Now Joseph was handsome in form and appearance" (Genesis 39:6), and Zion, "This beautiful city, admired by all" (Lamentations 2:15). "Joseph is not greater in this house than I" (Genesis 39:9), but "The Lord is great in Zion" (Psalm 99:2). "The Lord was with Joseph" (Genesis 39:21), and "My eyes and my heart will be there always" (1 Kings 9:3). "And Joseph found grace in his sight" (Genesis 39:21), and "Therefore, Zion, you are redeemed by mercy". Joseph was taken out of the pit, his clothes were changed (Genesis 41:14), and Zion, "Though your sins are like scarlet, they shall be as white as snow" (Isaiah 1:18). Joseph was clothed in fine linen* [*שש means = something "bleached white", byssus (Latin = cotton), linen, fine linen, also: alabaster, similar stone, marble. Also means number 6] (Genesis 41:42), and Zion, "Awake, awake, put on your strength, O Zion!" (Isaiah 52:1). Joseph was redeemed after two years, from the day he interpreted the dreams of the butler and the baker (Genesis 41:1), and it came to pass after two full years that Zion was redeemed in the second year of Darius (Haggai 1:1). Therefore, David said, "You have redeemed your people with your arm, the sons of Jacob and Joseph" (Psalm 77:16).

Bamidbar Rabbah 10:10

“All the days of the vow of his naziriteship, a razor shall not pass on his head; until completion of the days that he will abstain for the Lord, he shall be holy; the hair of his head shall grow long” (Numbers 6:5). “All the days of the vow of his naziriteship, a razor…” – why did the Holy One blessed be He command the nazirite that he shall not shave the hair of his head? It is because shaving accentuates his features and beautifies him, just as they said regarding Joseph: “He shaved and changed his garments” (Genesis 41:14). Growing hair is for the purpose of suffering and mourning. That is why the Holy One blessed be He said: ‘Since this nazirite prohibited wine for himself in order to distance himself from lewdness, let him grow his hair so he will be repulsive and suffer, so that the evil inclination will not accost him.’ “Until completion of the days that he will abstain for the Lord, he (This interpretation understands קדוש יהיה as “it (his hair) shall be holy.”) shall be holy” – it shall be prohibited for him like consecrated items, that he may not touch it, because he consecrated it for the sake of Heaven. “All the days of the vow of his naziriteship” – his vow is contingent upon his naziriteship, but his naziriteship is not contingent upon his vow. (As stated above, regardless of the formulation of his vow, e.g., if he vowed to observe naziriteship for fewer than thirty days or for only some of the prohibitions, he is a full-fledged nazirite.) “A razor shall not pass” – I have only a razor; from where is it derived regarding one who severs near the root, plucks, or trims, regardless of the amount? The verse states: “Shall not pass [yaavor] on his head,” to include all removers [hamaavirim]. Considering that ultimately we will include everything, why does the verse state: “Razor”? It is because we did not learn that the final shave is with a razor. To derive it from the leper is impossible, as one does not derive a lenient case from a stringent case, (A leper has to shave all of his hair when he becomes pure, a nazirite only shaves the hair on his head when he has completed his naziriteship.) to be stringent in its regard. (If “razor” does not apply to the matter of the prohibition where it is written, apply it to the final shave.) Rabbi Yosei says: It is not necessary, as it says: “A razor shall not pass on his head; until completion” – but after completion, the shave shall be with nothing other than a razor. Alternatively, if so, why is "razor" stated? It is to teach you that neither scissors nor shears voids his naziriteship; only a razor alone. (See Nazir 40a.) “Until completion of the days that he will abstain for the Lord,” from where is it derived that if one said: ‘I am a nazirite,’ without specifying, he shaves on day thirty-one, but if he shaved on day thirty he did not fulfill his obligation? The verse states: “Until completion of the days that he will abstain for the Lord,” and the days of his naziriteship have not yet been completed. “He shall be holy,” this is the sanctity of the hair. “He shall be holy” – I can only conclude that if someone shaves in accordance with his mitzva, that his hair is prohibited. (It is forbidden to derive any benefit from the hair of a nazirite, see Mishna Kiddushin 2:9.) If others shaved him, if he shaved before his time, or not in accordance with his mitzva, from where is it derived [that the hair is prohibited]? “It shall be holy,” in any case. Bar Pada said: Unspecified naziriteship is for thirty days, as it is stated: “He shall be holy [kadosh yihye].” The numerical value of yihye is thirty. (Yod – 10, heh – 5, yod – 10, heh – 5 = 30.) Rabbi Shmuel bar Naḥman in the name of Rabbi Yonatan: Corresponding to the twenty-nine times that “vow [neder],” “nazirite [nazir],” “his naziriteship [nizro],” “he shall abstain [yazir],” and “to abstain [lehazir]” are written in the portion. But are they not thirty? Rabbi Yosei bar Bon said: One is for its novelty, (It is needed to teach the basic halakha.) and is not included in the tally. According to the opinion of bar Pada, if he shaved on day thirty, he did not fulfill his obligation. According to the opinion of Rabbi Shmuel, if he shaved on day thirty, he fulfilled his obligation. Some seek to have us derive it from this: “The hair of his head shall grow long.” How much is considered hair growth? It is thirty days. And some seek to have us derive it from this: “Until completion [melot] of the days [hayamim].” How many are full [mele’im] days? (These are the number of days in a full month.) Thirty days. Consequently, if he shaved on day thirty, he did not fulfill his obligation. Rabbi Yitzḥak bar Elazar said: Hayamim is written without a yod. (This indicates that it is the number of days in a month that is not full, i.e. twenty-nine.) “Shall grow long,” to tell you that he is capable of growing hair long. (In thirty days.) I have only one who has long hair; one who does not have long hair, from where do I derive it? “The hair of his head” – any amount. I can only conclude that he is prohibited from shaving until “completion of the days that he will abstain.” From where is it derived that he is prohibited from shaving until the bringing of the offering? The verse states: “Then the nazirite may drink wine” (Numbers 6:20). Does the nazirite drink wine? Rather, it is here (The word is mentioned in the verse.) in order to derive and learn a verbal analogy from it. Here it is stated nazirite: “All the days of the vow of his naziriteship” (Numbers 6:5), and there (Numbers 6:20.) nazirite is stated. Just as there it is prohibited to drink until the bringing of the offering, here, too, it is prohibited to shave until the bringing of the offering.

Bereshit Rabbah 89:3

“Happy is the man who has made the Lord his trust” (Psalms 40:5) – this is Joseph. “And did not turn to the proud” (Psalms 40:5) – because he said to the chief butler: “Remember me…and mention me,” two years were added for him. “Happy is the man who makes the Lord his trust” – Rabbi Yudan said: Many myriads of myriads tend after falsehood, woe unto anyone who puts his trust in them. “For a dream comes with a multitude of concerns” (Ecclesiastes 5:2) – Pharaoh said: ‘Who stands over whom – I for my god, or my god over me?’ (The Nile was an Egyptian deity. Pharoah said: ‘Does it make sense that I protect my god, or that my god protects me?’ ) [Joseph] said to him: ‘You, over your god.’ That is what is written: “It was at the conclusion [of two years, and Pharaoh was dreaming: and, behold, he stood at the Nile.]” (The phrase “he stood at [al] the Nile” can alternately be translated, “he stood over the Nile,” as though Pharoah was standing guard to protect the Nile. ) “For he emerged from prison to reign” (Ecclesiastes 4:14) – this is Joseph, who emerged from Pharaoh’s prison. “Emerged…to reign” – “Pharaoh sent [and summoned Joseph, and they rushed him from the dungeon]” (Genesis 41:14). “For even in his reign, he is revealed as poor” (Ecclesiastes 4:14) – due to Joseph’s reign, the impoverishment of Potifera was revealed. (As long as Joseph was in his home, Potifar thrived. After Joseph left, his fortunes changed.) Another matter, “it was at the conclusion.” “I saw all the living, who walk under the sun” (Ecclesiastes 4:15) – this is Joseph. “With the second child” (Ecclesiastes 4:15) – these are the two years that were added for him. Why were two years added for him? So that Pharaoh would dream and [Joseph] would be elevated by means of the dream, as it is stated: “It was at the conclusion of two years.”

Bereshit Rabbah 89:7

“The chief butler spoke to Pharaoh, saying: I mention my sins today” (Genesis 41:9). When the chief butler saw that Pharaoh’s soul was on the verge of departing, he began calculating and saying: If Pharaoh dies and another king assumes the throne, I do not know whether or not he will keep me in my position of trust. “The chief butler spoke” – he said: ‘I have committed two sins. First, I did not perform a favor for Joseph and mention him before you. And, after I saw that you were tormented over the interpretation of a dream, I did not reveal to you that he knows its interpretation.’ “There with us was a Hebrew lad, a slave of the chief executioner; we told him, and he interpreted our dreams for us; each of us in accordance with his own dream, he interpreted” (Genesis 41:12). “It was, as he interpreted to us, so it was: Me, he restored to my position, and him, he hanged” (Genesis 41:13). “Pharaoh sent and summoned Joseph, and they rushed him from the dungeon. He shaved, changed his garments, and came to Pharaoh” (Genesis 41:14). “There with us was a Hebrew lad…” – although he mentioned him, he demeaned him, because he knew the prominence into which [Joseph] would enter. Immediately, “Pharaoh sent and summoned.” “There with us…” – Rabbi Shmuel bar Naḥman said: Cursed are the wicked, who do not perform complete goodness: “Lad” – a fool; “Hebrew” – an enemy; “slave” – as so it was written in Pharaoh’s books, that a slave cannot reign and does not wear kelidim keli yadayim]>. (Bracelets worn by royals.)

Bereshit Rabbah 89:9

“Pharaoh sent and summoned Joseph, [and they rushed him from the dungeon. He shaved, changed his garments, and came to Pharaoh]” – to accord deference to royalty. (That is why, although others rushed him, he shaved himself.) “Joseph answered Pharaoh, saying: Not by me. God will respond for Pharaoh’s peace” (Genesis 41:16). “Joseph answered Pharaoh, saying: Not by me. God [will respond]” – He attributed the greatness to its initiator. “And, behold, seven cows, fat fleshed and fair of appearance came up from the Nile, and they grazed in the pasture” (Genesis 41:18). “Seven cows” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: It should have been fourteen years, as that is what Pharaoh saw. (The seven lean cows and seven blighted stalks should have indicated fourteen years. ) Rabbi Neḥemya said: They were twenty-eight years, as that is what Pharaoh said to Joseph. (Pharaoh’s very mention of the seven lean cows and blighted stalks to Joseph should have initiated an additional seven years for each. ) The Rabbis say: It should have been forty-two years, for what Pharaoh saw and said to Joseph, and [for what] Joseph repeated and said to Pharaoh. Rabbi Yosei ben Ḥanina said: The famine lasted two years, as once Jacob our patriarch descended there, the famine ceased. When did it return? In the days of Ezekiel. That is what is written: “I will render the land of Egypt desolation among desolate lands, and its cities will be desolation among ruined cities for forty years” (Ezekiel 29:12).

Midrash Tanchuma Buber, Vayigash 11:1

[Gen. 46:28:) NOW HE HAD SENT JUDAH.] The text is related (to Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME…. Come and see. Everything which happened to Joseph happened to Zion. (Tanh., Gen. 11:10.) It is written about Joseph (in Gen. 37:3): NOW ISRAEL LOVED JOSEPH; and it is written about Zion (in Ps. 87:2): THE LORD LOVES ALL THE GATES OF ZION. It is written about Joseph (in Gen. 37:4): THEY (Joseph's brothers) HATED HIM; and it is written about Zion (in Jer. 12:8): < MY HOUSE > HAS SET ITS VOICE AGAINST ME, THEREFORE I HAVE HATED IT. It is written about Joseph (in Gen. 37:7): AND HERE WE WERE BINDING SHEAVES; and it is written about Zion (in Ps. 126:6): HE SHALL SURELY COME BACK BEARING HIS SHEAVES WITH REJOICING. It is written about Joseph (in Gen. 37:8): THEN HIS BROTHERS SAID TO HIM: SHALL YOU INDEED REIGN OVER US? And it is written about Zion (in Is. 14:7): WHO SAYS TO ZION: YOUR GOD REIGNS. It is written about Joseph (in Gen. 37:5): ONCE JOSEPH DREAMED A DREAM; and it is written about Zion (in Ps. 126:1): WHEN THE LORD BROUGHT BACK THE RESTORATION OF ZION, WE WERE LIKE DREAMERS. It is written about Joseph (in Gen. 37:10): ARE WE TO COME, I AND YOUR MOTHER AND YOUR BROTHERS, AND BOW DOWN TO THE GROUND FOR YOU? And it is written about Zion (in Is. 49:23): THEY SHALL BOW DOWN FOR YOU, NOSE TO THE GROUND, AND LICK THE DUST OF YOUR FEET. It is written about Joseph (in Gen. 37:11): SO HIS BROTHERS WERE JEALOUS OF HIM; and it is written about Zion (in Zech. 8:2): I AM JEALOUS FOR JERUSALEM WITH A GREAT JEALOUSY. It is written about Joseph (in Gen. 37:14): PLEASE GO AND SEE HOW YOUR BROTHERS ARE FARING (shalom); and it is written about Zion (in Jer. 29:7): AND SEEK THE WELFARE (shalom) OF THE CITY. It is written about Joseph (in Gen. 37:18): NOW THEY SAW HIM FROM AFAR; and it is written about Zion (in Jer. 51:50): REMEMBER THE LORD FROM AFAR. It is written about Joseph (in Gen. 37:18): THEY CONSPIRED AGAINST HIM TO KILL HIM; and it is written about Zion (in Ps. 83:4 [3]): THEY DEVISE INTRIGUE AGAINST YOUR PEOPLE. It is written about Joseph (in Gen. 37:23): THEY STRIPPED JOSEPH < OF HIS TUNIC > ; and it is written about Zion (in Ezek. 23:26): AND THEY SHALL STRIP YOU OF YOUR CLOTHES. It is written about Joseph (in Gen. 37:24): AND THEY CAST HIM INTO THE PIT; and it is written about Zion (in Lam. 3:53): AND THEY HAVE DESTROYED MY LIFE IN THE PIT. It is written about Joseph (in Gen. 37:24): BUT THE PIT WAS EMPTY WITH NO WATER IN IT; and it is written about Zion (in Jer. 38:6): AND THERE WAS NO WATER [IN THE PIT], ONLY MUD. It is written about Joseph (in Gen. 37:25): THEN THEY SAT DOWN TO EAT BREAD; and it is written about Zion (in Lam. 5:6): < WE HAVE HELD OUT A HAND TO EGYPT >, TO ASSYRIA TO BE FILLED WITH BREAD. It is written about Joseph (in Gen. 37:28): THEY PULLED AND RAISED JOSEPH FROM THE PIT; and it is written about Zion (in Jer. 38:13): {AND EBED-MELECH THE ETHIOPIAN BROUGHT JEREMIAH UP}…. [AND THEY RAISED JEREMIAH BY THE ROPES AND BROUGHT HIM UP FROM THE PIT]. It is written about Joseph (in Gen. 37:34): THEN JACOB RENT HIS GARMENTS AND PUT SACKCLOTH ON HIS LOINS; and it is written about Zion (in Is. 22:12): AND IN THAT DAY [THE LORD] GOD OF HOSTS CALLED TO WEEPING AND MOURNING, TO BALDNESS AND TO GIRDING WITH SACKCLOTH. It is written about Joseph (in Gen. 37:35): BUT HE REFUSED TO BE COMFORTED; and it is written about Zion (in Is. 22:4): PRESS NOT TO COMFORT ME. It is written about Joseph (in Gen. 37:36): BUT THE MIDIANITES SOLD HIM INTO EGYPT; and it is written about Zion (in Joel 4:6 [3:6]): AND YOU HAVE SOLD THE CHILDREN OF JUDAH AND THE CHILDREN OF JERUSALEM TO THE CHILDREN OF THE GREEKS. All the bad things which happened to Joseph happened to Zion and likewise the good things. It is stated about Joseph (in Gen. 39:6): NOW JOSEPH WAS BEAUTIFULLY BUILT WITH A BEAUTIFUL APPEARANCE; and it is written about Zion (in Ps. 48:3 [2]): BEAUTIFUL LANDSCAPE, JOY OF THE WHOLE EARTH, < EVEN MOUNT ZION >. (Cf. above, 9:18.) It is written about Joseph (in Gen. 39:21): THE LORD WAS WITH JOSEPH; and it is written about Zion (in I Kings 9:3): MY EYES AND MY HEART SHALL BE THERE FOR ALL TIME. It is written about Joseph (in Gen. 39:9): HE IS NO GREATER < IN THIS HOUSE THAN I > ; and it is written about Zion (in Ps. 99:2): THE LORD IS GREAT IN ZION. It is written about Joseph (in Gen. 39:21): AND HE EXTENDED HIS FAITHFULNESS UNTO HIM; and it is written about Zion (in Jer. 2:2): I HAVE REMEMBERED IN YOUR FAVOR THE FAITHFULNESS OF YOUR YOUTH. It is written about Joseph (in Gen. 41:14): HE SHAVED AND CHANGED HIS GARMENTS; and it is written about Zion (in Is. 4:4): WHEN THE LORD SHALL HAVE WASHED AWAY THE FILTH OF THE CHILDREN OF ZION. It is written about Joseph (in Gen. 41:40): ONLY WITH RESPECT TO THE THRONE SHALL I BE GREATER THAN YOU; and it is written about Zion (in Jer. 3:17): THEY SHALL CALL JERUSALEM THE THRONE OF THE LORD. It is written about Joseph (in Gen. 41:42): AND HE CLOTHED HIM WITH CLOTHES OF FINE LINEN; and it is written about Zion (in Is. 52:1): AWAKE, AWAKE, PUT ON YOUR SPLENDOR, O ZION. It is written about Joseph (in Gen. 46:28): NOW HE HAD SENT JUDAH AHEAD OF HIM < UNTO JOSEPH TO SHOW THE WAY BEFORE HIM >; and it is written about Zion (in Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME.

Midrash Tanchuma, Vayigash 10:2

Everything fortunate that occurred to Joseph likewise happened to Zion. It is written of Joseph: And Joseph was of beautiful form and fair to look upon (Gen. 39:6), and of Zion it is stated: Fair in situation, the joy of the whole earth (Ps. 48:3). Concerning Joseph it is written: He is not greater in this house than I (Gen. 39:9), and of Zion: The glory of this latter house shall be greater than that of the former (Hag. 2:9). Joseph: The Lord was with him (Gen. 39:2), Zion: And My eyes and My heart shall be there (II Chron. 7:15). Joseph: And showed kindness unto him (Gen. 39:21), Zion: I remember for thee the affection of thy youth (Jer. 2:2). Joseph: And he shaved himself and changed his raiment (Gen. 41:14), Zion: And the Lord shall have washed away (Isa. 44:4). Joseph: Only in the throne will I be greater than thou (Gen. 41:40), Zion: At that time they shall call Jerusalem the throne of the Lord (Jer. 3:17). Joseph: And arrayed him in vestures of fine linen (Gen. 41:42), Zion: Awake, awake, put on thy strength, O Zion; put on thy beautiful garments (Isa. 52:1). Joseph: He sent Judah before him (Gen. 46:29), Zion: Behold, I send My messenger (Mal. 3:1).

Shir HaShirim Rabbah 1:1:1

“The Song of Songs that is Solomon’s” (Song of Songs 1:1). Prologue of the Sages. “The Song of Songs,” that is what [the verse] written by Solomon states: “Have you seen a man diligent in his labor? He will stand before kings, he will not stand before dark ones” (Proverbs 22:29). “Have you seen a man diligent in his labor” – This is Joseph, in whose regard it is written: “He came into the house to perform his labor [and none of the men of the house were there, in the house]” (Genesis 39:11). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: It was a day of disgrace and manure, (The midrash is referring here to Egyptian ritual worship, and uses these words to describe it in order to demean such idolatry.) and a day of theater. Rabbi Neḥemya says it was a day of theater in honor of the Nile. Everyone went to see, and he entered to perform his labor to calculate the accounts of his master. Rabbi Pinḥas says in the name of Rabbi Shmuel bar Abba: Anyone who serves his master properly is set free. From where do we derive this? From Joseph. Because he served his master properly, he was set free. Therefore, “he will stand before kings,” this is Pharaoh, as it is stated: “Pharaoh sent and summoned Joseph, and they rushed him from the dungeon” (Genesis 41:14). “He will not stand before dark ones,” this is Potiphar, as the Holy One blessed be He blinded his eyes and castrated him.

Musar

One should always remember that God sees the thoughts of the heart and should strive to adorn themselves in their thoughts before Him. Joseph spent twelve years in prison due to speaking lashon hara about his brothers and asking the chief butler to remember him, but when his time was completed, he was hastened out of the pit without a moment to spare.

Orchot Tzadikim 19:17

The twelfth thing a man should remember is that the Holy One, Blessed be He, sees the thoughts of his heart. See how a man who goes to minister before the king adorns and beautifies himself, as it is written, "For you may not enter within the king's gate clothed with sackcloth" (Esther 4:2). And as we see in the story of Joseph, "Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon. And he shaved himself, and changed his raiment, and came in unto Pharaoh" (Gen. 41:14). And behold and see that he who stands before the king always does not adorn himself (as lightly) as he who stands before the king for one moment. If this is so, then we who stand before the King of Kings forever — for He sees the thoughts of our hearts whether secret or revealed, and there is no escape from Him, for He is everywhere — should think always of His greatness and agree in our hearts to do His will and to adorn ourselves in our thoughts before Him.

Shemirat HaLashon, Book II 11:24

It is known, according to our sages of blessed memory that he worked in the house of Potiphar only one year, and that he sat in the prison house for twelve years, [for he was driven out of his father's house when he was seventeen years old and he stood before Pharaoh when he was thirty], and we find in Shemoth Rabbah 3 that he had to sit in the prison house for ten years for having spoken lashon hara about his ten brothers, and because he said to the chief butler (Bereshith 40:13): "For if you remember me … and you remember me," it was decreed upon him [that he sit there] another two years — but when the time was completed, he did not remain there an extra moment, as it is written (Ibid. 41:14): "And they 'hastened' him out of the pit," and not "And they took him out of the pit," for then he would have remained there a few superfluous moments.

Quoting Commentary

The Torah focuses on Yosef's changing attitude towards clothing, showing his growth and maturity by emphasizing his ability to dress appropriately for different situations and his understanding that clothing does not define one's essence. This is highlighted through the specific word choices used in describing Yosef's clothing changes and his ability to convey this message to others, paralleling Tamar's similar lesson to Yehudah.

Redeeming Relevance; Exodus, CHAPTER 6 Clothing Aharon 53

When Yosef gets out of jail to have an audience with the Egyptian king, he is finally able to be freer with his clothing. In that scene (Bereshit 41:14), (Bereshit 41:14.) as well as soon afterward when he is appointed viceroy (Bereshit 41:42), (Ibid., verse 42.) the Torah gets unusually interested in the details of Yosef’s getting dressed. Especially in the first case, is it not obvious that one would need to dress up before seeing a king? This reminds us of the same unusual interest the Torah showed in Tamar’s getting dressed. The Torah’s focus on these particular details shows us that Yosef’s new set of garments constitutes another link in the maturing of his attitude toward clothing. The Torah is making the point that Yosef does not cling to his immediate past identity of head prisoner, as he had once clung to other previous identities. Now, when the situation calls for it, he simply takes off his clothes by himself. Likewise, he can readily put on the next set of clothing as needed: he can wear the clothes of a free man, even if he is still a servant.

Redeeming Relevance; Exodus, CHAPTER 6 Clothing Aharon 55

We have further indication of Yosef’s later spiritual growth as it relates to his attitude toward clothing in the unusual word choice regarding the clothing around him. First, when he changes his garments to appear in front of Pharaoh (Bereshit 41:14), (Ibid., verse 14.) and then when he gives his brothers clothing before returning to Canaan to bring back their father (Bereshit 45:22), (Ibid., 45:22.) the Torah uses terms derived from the Hebrew root chalaf, to change or substitute (vayechalef, chalifot simla’ot). We almost never see vayechalef anywhere else in the entire Bible (The two exceptions are in Bereshit 35:2 and in Tehillim 102:27.) and the term chalifot is not found anywhere else in the Torah – though it is employed in the early prophets. In the context of what we have already learned about Yosef’s clothes, this is a superbly purposeful word choice: the Torah is telling us that Yosef now sees clothing as something that can be changed at will without its changing the essence of the person it covers. So much is Yosef aware of this that he is now even in a position to convey this message to his brothers. (In doing so, he again parallels Tamar, who conveys the same message to Yehudah.)

Talmud

If one sees a shave in a dream, they should recite a positive verse about Joseph rising to greatness before a negative one about losing strength becomes reality. Similarly, if one sees a well in a dream, they should recite a positive verse about living waters before a negative one about wickedness. Lastly, if one sees a reed in a dream, they should recite a positive verse about the Messiah before a negative one about trusting in a bruised reed like Egypt.

Berakhot 56b:13

One who sees a shave in a dream should rise early and recite: “And he shaved himself, and changed his raiment” (Genesis 41:14), which was said with regard to Joseph when he left prison and rose to greatness, before a different verse, with a negative connotation, can precede it in becoming reality: “If I be shaven, then my strength will go from me, and I shall become weak” (Judges 16:17). One who sees a well in a dream should rise early and recite: “A well of living waters” (Song of Songs 4:15), before a different verse, with a negative connotation, can precede it in becoming reality: “As a cistern wells with her waters, so it wells in its wickedness” (Jeremiah 6:7). One who sees a reed in a dream should rise early and recite: “A bruised reed shall he not break” (Isaiah 42:3), in praise of the Messiah, before a different verse, with a negative connotation, can precede it in becoming reality: “Now, behold, you trust upon the staff of this bruised reed” (II Kings 18:21), which is a disparaging depiction of Egypt.

Targum

Pharaoh summoned Joseph from prison, who first shaved and changed his clothes before going to Pharaoh.

Onkelos Genesis 41:14

Pharaoh sent and summoned Yoseif. They hurried him out of the dungeon [prison], but [Yoseif first] shaved [trimmed his hair] and changed his clothes. And then came to Pharaoh.

Targum Jonathan on Genesis 41:14

And Pharoh sent and called Joseph, and hastened him from the prison; and he dressed his hair, and changed his garments, and went unto Pharoh.

וַיֹּ֤אמֶר פַּרְעֹה֙ אֶל־יוֹסֵ֔ף חֲל֣וֹם חָלַ֔מְתִּי וּפֹתֵ֖ר אֵ֣ין אֹת֑וֹ וַאֲנִ֗י שָׁמַ֤עְתִּי עָלֶ֙יךָ֙ לֵאמֹ֔ר תִּשְׁמַ֥ע חֲל֖וֹם לִפְתֹּ֥ר אֹתֽוֹ׃ 15 E And Pharaoh said to Joseph, “I have had a dream, but no one can interpret it. Now I have heard it said of you that for you to hear a dream is to tell its meaning.”
Chasidut emphasizes that interpreting the world around us is essential for achieving everlasting life, as all affairs of the world are like a dream that requires interpretation and comes from God. Commentary highlights Joseph's reputation for accurately interpreting dreams, emphasizing that the ability to understand dreams comes from God. Midrash explains that because Joseph attributed the interpretation of dreams to God, he was promised greatness and leadership. Quoting Commentary connects the word "שמע" to understanding, similar to the French word "entendre." In Tanakh, King Nebuchadnezzar sought to understand the meaning of a troubling dream, while in Targum, Pharaoh sought Joseph's help to interpret his dream after hearing of Joseph's ability to explain dreams.

Chasidut

The text from Mei HaShiloach explains that all affairs of the world are like a dream that requires interpretation. Understanding that everything comes from God leads to true life, as what comes from God's mouth gives life. Just as bread sustains physically, what comes from God sustains spiritually, and interpreting the world around us is essential for achieving everlasting life.

Mei HaShiloach, Volume I, Genesis, Miketz 6

“… you can understand a dream to interpret it.” (Bereshit, 41:15) All of the affairs of this world are like a dream that needs interpretation, and as one interprets it so will it be with him. And for one who understands in everything that all comes only from God, and only from what comes out of His mouth does man live, he understands the meaning in everything and arrives at true life. As with bread, where the principal sustaining force exists within it, so it is the issue of God’s mouth. He who eats simply like an animal will understand from the bread only the life of this world, and one who understands that what comes out of God’s mouth is what gives him life will apprehend everlasting life. For bread, lechem, is composed of the same letters as dream, chalom, meaning that it needs to be interpreted. So it is with all that we derive benefit from, as everything that gives us satisfaction and all the good things of the world are compared to bread.

Commentary

Pharaoh sought Joseph's help to interpret his dream because he had heard that Joseph had the ability to understand and interpret dreams accurately. Joseph was known for his intelligence and wisdom in interpreting dreams, and Pharaoh wanted him to interpret his dream to justify his reputation. The word "שמע" in this context means "to hear and understand", emphasizing the importance of truly comprehending the dream. Joseph's response indicated that the interpretation of dreams comes from God and not from astrological influences, as Pharaoh believed.

Alshekh on Torah, Genesis 41:15:1-2

Why did Pharaoh not say, "and there is not that can interpret it to me"; like it is stated above, "but there was none that could interpret them to Pharaoh"; and as the Sages, may their memory be blessed, said, "They would interpret it, but not to Pharaoh"...

Or HaChaim on Genesis 41:15:1

ופותר אין אותו "and no one can interpret it." This means that there were numerous interpreters but none that he considered satisfactory to him. He did not consider the interpretations to be appropriate to his dream.

Or HaChaim on Genesis 41:15:2

ואני שמעתי עליך, "and I have heard concerning you, etc." Here too the word לאמור needs explaining. Besides, why did Pharaoh have to say תשמע "you will hear the dream?" Isn't it obvious that Joseph could not be expected to interpret a dream he had not been told yet?"

Or HaChaim on Genesis 41:15:3

Actually, the Torah described that Pharaoh was very clever, trying to commit Joseph to interpret the dream by not giving him any excuses not to do so. He told him that he had been told that Joseph himself had described himself as an interpreter of dreams. Now he either had to interpret Pharaoh's dream or admit that he was a swindler and had interpreted dreams incorrectly. When Pharaoh said to Joseph: "I have heard it said about you that you listen to a dream and interpret it," he meant that this was what Joseph himself had claimed. Pharaoh was partially correct; Joseph had indeed invited the chief butler and the chief of the bakers to "tell" him their dreams so that he could interpret them (40,7). It may be assumed that the chief butler reported the events to Pharaoh faithfully. It is also possible that Pharaoh surmised that his senior ministers would not have volunteered to tell a Hebrew slave their dreams unless they had been invited to do so. Now Joseph had to interpret Pharaoh's dream in order to justify his reputation.

Rabbeinu Bahya, Bereshit 41:15:1

ואני שמעתי עליך לאמור תשמע חלום לפתור אותו, “I have heard it said about you that you only have to hear a dream and you already are able to interpret it.” The word שמע, normally translated as “hear,” really means “to hear and understand.” Already in Deut. 6,6 where Moses said “Hear O Israel the Lord our G’d the Lord is One,” the true meaning of the word שמע is not just “hear!,” but “hear and understand!” Pharaoh meant that Joseph had the intelligence and wisdom to interpret a dream. We find the same expression when Belshazzar said in Daniel 5,16 ואנה שמעת עליך די תוכל, “but I have heard about you that you are able to provide interpretation known to me.”

Radak on Genesis 41:15:1

ויאמר..לאמר; people say that you understand the meanings of a dream and are able to interpret it correctly.

Radak on Genesis 41:15:2

תשמע, this means the same here as “you will understand.” The root שמע appears meaning the same in Deuteronomy 28,49 גוי אשר לא תשמע לשונו, “a people whose language you do not understand.”

Rashbam on Genesis 41:15:1

תשמע חלום, you understand a dream and are able to explain its meaning.

Rashi on Genesis 41:15:1

תשמע חלום לפתר אותו — means thou payest heed to and UNDERSTANDEST A DREAM TO INTERPRET IT.

Rashi on Genesis 41:15:2

תשמע means understanding and paying heed to. Examples are: (42:23) “Joseph (שומע) understood”; (Deuteronomy 28:49) “[a people] whose tongue thou shalt not understand (תשמע)”. old French entendre.

Rav Hirsch on Torah, Genesis 41:15:1

השמע חלום, nicht תדע. Ich habe von dir gehört, "du hörst den Traum so an, daß du ihn von innen heraus erschließest". Es kommt eben auf das rechte Hören an. Von zehn, die eine Rede oder eine Geschichte hören, hört sie oft jeder anders, und nur einer richtig.

Sforno on Genesis 41:15:1

תשמע חלום לפתור אותו, that you understand the principles involved in dreams so that you can use your knowledge to interpret them, not just by a haphazard guess.

Steinsaltz on Genesis 41:15

Pharaoh said to Joseph: I dreamed a dream, and there is no interpreter of it; and I heard about you, saying: You will hear a dream to interpret it.

Tze'enah Ure'enah, Miketz 17-18

“To hear a dream is to tell its meaning” [41:15]. Pharaoh said to Joseph. I have heard that you understand the meaning of dreams. Joseph responded. “God will see to Pharaoh’s welfare” [41:16]. The Holy One will tell you what the dream means. Bahya writes. Pharaoh and his whole nation thought that the whole world was guided by the seven planets in heaven. The Holy One had no power in the world, heaven forbid. When Pharaoh saw seven ears, Pharaoh thought that the number seven alludes to the seven planets that will cause hunger and satiety. Therefore, Joseph first said, the Holy One will respond. That is to say, do not think that the planets and constellations do anything on the earth, but everything comes from the Holy One. (Bahya, Genesis, 41:16.)

Midrash

Pharaoh tells Joseph his dream, Joseph attributes the interpretation to God, and because Joseph did not seek to exalt himself, God promises him greatness and leadership. (Midrash Tanchuma, Miketz 3:4)

Midrash Tanchuma, Miketz 3:4

And Pharaoh said unto Joseph: I have dreamed a dream, etc. Joseph replied: “God will give Pharaoh an answer” (Gen. 41:15–16). Because He ascribed greatness to Him who possessed greatness, the Holy One, blessed be He, said to him: Since you did not seek to exalt yourself, be assured you will be elevated to greatness and leadership by Me.

Quoting Commentary

Rashi explains that "לא תשמע לשנו" means a nation whose tongue you shall not understand, giving examples from Genesis. The word "שמע" is used to indicate understanding, similar to the French word "entendre."

Rashi on Deuteronomy 28:49:2

לא תשמע לשנו means, a nation whose tongue thou shalt not understand. Similar is, (Genesis 41:15) “You understand (תשמע) a dream to interpret it”, and so, too, (Genesis 42:23) “that Joseph understood (שמע)”; entendre in old French

Tanakh

King Nebuchadnezzar of Babylon had a troubling dream and sought to understand its meaning. [Commentary: Sforno]

Daniel 2:3

and the king said to them, “I have had a dream and I am full of anxiety to know what I have dreamed.”

Targum

Pharaoh tells Joseph he had a dream and needs it interpreted, having heard Joseph can explain dreams.

Onkelos Genesis 41:15

Pharaoh said to Yoseif, I had a dream and there is no one to interpret it. I have heard it said about you that you hear a dream so as to interpret it.

Targum Jonathan on Genesis 41:15

And Pharoh said to Joseph, I have dreamed a dream, and there is no interpreter for it; and I have heard of thee, saying, that if thou hear a dream thou canst explain it.

וַיַּ֨עַן יוֹסֵ֧ף אֶת־פַּרְעֹ֛ה לֵאמֹ֖ר בִּלְעָדָ֑י אֱלֹהִ֕ים יַעֲנֶ֖ה אֶת־שְׁל֥וֹם פַּרְעֹֽה׃ 16 E Joseph answered Pharaoh, saying, “Not I! God will see to Pharaoh’s welfare.”
In Chasidut, humility is emphasized as acknowledging that accomplishments come from the kindness of the Creator, as seen in Yosef's example in Genesis 41:16. Joseph's humility in attributing dream interpretation to God reflects a belief in free will and the limitations of human power compared to the divine, highlighting the importance of turning to the Creator rather than intermediaries like horoscopes. Joseph's deference to royalty in interpreting Pharaoh's dreams is also noted in Midrash and Musar, emphasizing the respect shown by biblical figures towards rulers and the authority of God over earthly events.

Chasidut

The essence of humility is acknowledging that accomplishments are not solely from one's own deeds and wisdom, but rather from the kindness of the Creator. This mindset allows one to merit inspiration from the Divine Presence, as seen in the example of Yosef in Genesis 41:16.

Bat Ayin, Chanukah 61

And the essence of the trait of humility is that one contemplates that all the accomplishments that he has are not from the angle of his deeds and his wisdom, but rather that the Creator, blessed be He, effects this accomplishment from the angle of His kindness. And then he merits the aspect of inspiration from the Divine Presence, the aspect of prophecy. And that is [the meaning of] that which is written (Genesis 41:16), “Not I, God will address the peace of Pharaoh.” And Onkelos translates [it as], “It is not from my wisdom; rather the address to the peace of Pharoah will come from before God.” [Its] explanation is that Yosef had the aspect of humility, so he merited the aspect of inspiration from the Divine Presence, the aspect of prophecy.

Commentary

Joseph tells Pharaoh that the power to interpret dreams is not in him, but comes from God, who will provide an answer of peace. The word "ya'aneh" means that God will always provide an answer, and Joseph emphasizes that he can only provide the objective meaning of the dream, unlike other interpreters who may manipulate interpretations. Pharaoh's dream serves as a lesson to him about the power of God over nature and the universe, highlighting the importance of turning to the Creator rather than to intermediaries like horoscopes. Joseph's humility in attributing the interpretation to God reflects a belief in free will and the limitations of human power compared to the divine.

Ibn Ezra on Genesis 41:16:1

IT IS NOT IN ME. Biladai (it is not in me) is a compound of two words. (It is a compound of bal (not) and ade (unto).) It is not in me refers to And I have heard say of thee that when thou hearest a dream thou canst interpret it (v. 15). When Joseph heard Pharaoh say this he replied, it is not in me, but God will give Pharaoh an answer of peace via my interpretation. (The problem is what does biladai (it is not in me) refer to. According to this explanation biladai refers to the power to interpret dreams. The power to interpret dreams is not in me, it comes from God (Cherez).) Others say that when Joseph heard Pharaoh say, thou canst interpret dreams, Jospeh replied, I am not (it is not in me) the interpreter; God is, and He will give the king an answer of peace. (According to this interpretation biladai means not I, and refers to the interpreter (Cherez). It should be noted that I.E. is vague and that Krinsky, Kaputa and others interpret differently.)

Ibn Ezra on Genesis 41:16:2

[WILL GIVE AN ANSWER.] The meaning of ya’aneh (will give an answer) is, He will always provide. Compare, ma’aneh in for God answereth him (ma’aneh) in the joy of his heart (Eccles. 5:19), and ta’aneh in And the earth shall respond (ta’aneh) (Hos. 2:24). Nevertheless, the word is close to its primary meaning. (Its primary meaning is to answer. When one provides, he, as it were, answers (Cherez). For an alternate translation see Weiser.)

Or HaChaim on Genesis 41:16:1

ויען יוסף את פרעה לאמור, Joseph answered Pharaoh, saying, etc. The word "לאמור" here refers to Pharaoh's claim that Joseph claimed he only had to hear a dream and he already had its interpretation ready. בלעדי, "this does not depend on me." Joseph corrects the impression Pharaoh entertained about him. He explains that G'd knows the interpretations of dreams and informs certain human beings of this. The same had taken place when Joseph had told the chief butler and the chief of the bakers that the interpretations were G'd's, not his. He had invited those men to tell him their dreams in the hope that an interpretation could be found. He had never claimed an exclusive on that knowledge. This is also why he added: אלוקים יענה, "G'd may provide the answer." He added the word שלום in order to warn Pharaoh not to take offence if perchance the interpretation would not be to his liking and would presage something unpleasant. He should not accuse Joseph on the basis of "the dreams follow the interpretation chosen by the mouth" (of the interpreter). Even if he were to come up with an interpretation that forecast trouble, he was only G'd's mouthpiece, the source was G'd.

Or HaChaim on Genesis 41:16:2

Joseph may also have had something quite different in mind when he said: "may G'd answer the peace of Pharaoh." He emphasised that in contrast with ordinary interpreters who are able to bend the meaning of the dream according to their choice, he, Joseph, could not do so. He could only relate the objective meaning of what Pharaoh had seen in his dream. [Berachot 56 lists a variety of dreams and how the interpretation which seemed to contradict the impression left on the dreamer came true, thus proving that much depends on the person who interprets the dream. Ed.]

Rabbeinu Bahya, Bereshit 41:16:1-3

בלעדי, “this is beyond me!” Joseph replied that the powers of wisdom and understanding were outside of him, personally. The meaning of בלעדי is: “not part of me.” אלו-הים יענה את שלום פרעה, “the Lord will put Pharaoh’s mind at rest.” Joseph attributed all intelligence and wisdom to G’d. He possessed those powers. He would help Pharaoh to emerge serene from what troubled him at that moment. He mentioned the attribute אלו-הים, as it is this attribute which is active when revealing the meaning of dream. The attribute אלוקים is represented by the final letter ה in the tetragram i.e. י-ה-ו-ה. Daniel (2,36) made a similar statement when he said ופשרה נאמר קדם מלכא. He too alluded to the letter ה at the end of the tetragram. He meant that the knowledge to reveal the meaning of dreams reposes in the last two letters of that Holy Name. This is the reason that Daniel added (Daniel 2,22) הוא גלא עמיקתא ומסתרחא, ”for He reveals the deep and the mysterious.” By needlessly repeating the word הוא in that verse he referred to the two letters ה and ו in the tetragram which referred to the One and Only, i.e. א=אחד, which are the source of these mysteries. Just as Joseph had said בלעדי to indicate that though he might verbalise such interpretations the source of that knowledge did not reside within him, so Daniel similarly made this clear when he said to Nebuchadnezzar (Daniel 2,30) ואנה לא בחכמה די איתי בי מכל חייא וגו'. “As for me (this secret was revealed to me) not because I possess more wisdom than any living being, etc.” Personally, I believe that the essence of Pharaoh’s dream was centered in the number seven which recurs so many times. It is a fact that both Pharaoh and all his wicked contemporaries believed in the existence of the universe having preceded G’d. They denied such a thing as G’d supervising the fate of the universe and the fate of man or anything that occurred in the terrestrial part of the universe. They attribute all abnormal occurrences in the terrestrial part of the universe to mere chance, at best dictated by a combination of horoscopic influences presided over by the seven fixed stars (planets), which themselves are not subject to influence by man’s deeds. Pharaoh and the likes of him were thoroughly attached to the forces of nature as even his name already suggests. [The name פרעה consists primarily of the letters עפר, i.e. the raw material man is made of. (Rabbi Chavell)] Seeing that Pharaoh was so closely involved in the raw materials our terrestrial universe is made of G’d showed him two of the major elements of that combination of four elements which make up the raw material of our universe. They are water and dust, (earth). Seven cows emerged from the element water, whereas the seven ears of corn grew out of the element dust, earth. These two elements hold the key to satiety or hunger as the case maybe, subject to G’d’s benevolent supervision of what goes on in our world. Our Rosh Hashanah (Mussaph) prayers concentrate on the fact that on that day G’d determines which country is to suffer famine and which will have plentiful food. This subject, i.e. that decisions pertaining to the earth’s food supply are made in heaven was something revolutionary for Pharaoh. The man who had thought that the seven fixed stars determine what happens in our territorial world was taught in a dream that there is a Power which supervises and directs these seven planets at will if need be. (we have discussed this in greater detail in our commentary on Genesis 1,2) He was taught that G’d may increase or decrease the apparent power of these planets relative to the system of reward and punishment which forms the basis of G’d exercising His supervision of the universe. The reason that Pharaoh had to be taught all this was that up until that point he had thought of the river Nile as his personal property, as we quoted from Ezekiel 29, 3 “the river is mine and I have made it.” The fact that the events in his dream originated in the river are an example of what our sages term מגיד מראשית אחרית, “that G’d allows us a preview of things to come.” In this instance the preview granted to us in this dream of Pharaoh was the eventual collapse of Egypt as a world power after Pharaoh and his army were drowned in the sea a week after having suffered the death of all their firstborn. The Egyptians had been give ample warning to change their concept of the terrestrial universe and the place therein of its Creator. The ten plagues had been designed to wean the Pharaoh of his time of his pagan beliefs. His failure to do so resulted in his downfall. The fact that his downfall was caused by water, the element which he thought was under his control, was a clarion call for other nations to recognise the attribute of G’d we call י-ה-ו-ה, i.e. the attribute which G’d uses to demonstrate that He is totally free, not bound by so-called “laws of nature.” The Pharaoh at the time of the Exodus, while acknowledging the אלו-הים attribute of G’d, had exclaimed: מי ה' אשר אשמע בקולו, “who is this new attribute of G’d that I should have to listen to His voice?” (Exodus 5,2). Joseph, well aware of Pharaoh’s faulty pagan beliefs, first told him that the power to reveal the meanings of dreams did not reside within him but was reserved for the superior power of G’d. By that he meant that there was a power which superseded that of the seven planets whom Pharaoh had thought of as independent forces each supreme in governing different parts of the universe. By saying בלעדי אלוקים, he drew attention to the discriminatory nature in which G’d supervises His universe. By saying that this Power אלוקים was going to put Pharaoh’s mind at ease, he introduced him to G’d the benevolent who deals with people on an individual basis. Pharaoh’s relief would come from G’d not via any of the seven planets. It therefore behooves man not to turn to the stars, the horoscopes, etc., in order to divine his destiny but to turn to his Creator. This is what he meant when he said: “G’d will set Pharaoh’s mind at rest.” This approach to matters concealed from us is illustrated by Job 5,8 when Eliphaz said: ואל אלו-הים אשית דברתי, “and I will direct what I have to say to the Lord.” This is also what prompted Hoseah, quoting G’d, to say (Hoseah 2,23-24) “on that day I will respond; I will respond to the sky, and it shall respond to the earth; and the earth shall respond with new grain and wine and oil.” This verse teaches that just as it is not up to the earth to initiate any response to man’s request and efforts unless it had first been so instructed by G’d, so it would be foolish to direct one’s prayers and efforts to intermediaries. The reason Joseph always uses G’d’s attribute אלו-הים when referring to G’d is that he wanted to underline that what purports to be “natural,” i.e. laws of nature which man thinks he can depend on, is so only as long as the Lord who has created these forces, i.e. אלו-הים continues to direct these forces to operate normally. Seeing that the dream of Pharaoh forecast interference by G’d in these “natural” forces of the earth to produce crops, Joseph added את האלוקים עושה הראה לפרעה, “what G’d is about to do, (i.e. changes in established patterns of nature) He has revealed to Pharaoh.” Afterwards Joseph added that not only had G’d given Pharaoh advance warning of what was about to occur, but He had even provided him with a time frame of when to expect these changes, i.e. beginning immediately. [I believe the author went out of his way to justify the use of the word אלוקים when in reality anything denoting G’d’s interference in the laws of nature is usually credited to His attribute י-ה-ו-ה; in this instance, the fact that Pharaoh did not even acknowledge the existence of Creator who had preceded the creation of this universe had to be acquainted with that fact before he could absorb any lesson about the attribute Hashem. Ed.] When Joseph added כי נכון הדבר מעם האלוקים לעשותו, “for the matter is already ready before G’d and He will proceed forthwith to carry it out,” (verse 32) he again attributed anything that would occur to G’d and not to anything man could do. At the same time he wanted to convince Pharaoh that man is not a robot and acts under compulsion, that everything in his life has not been decreed from above. The words בלעדי אלוקים, contain within them an allusion to the limit of G’d’s power, i.e. the freedom of choice He as accorded to man, something over which G’d has no control. If you will examine Joseph’s word carefully you will find that they parallel the Torah’s report of the story of creation. That report began with the words בראשית ברא אלוקים, ”at the beginning, G’d created, etc.” and ended with the words (Genesis 2,3) אשר ברא אלוקים לעשות, “which G’d had created as an ongoing process.” Joseph commenced with telling Pharaoh that first and foremost there would be an activity by G’d, i.e. את האלוקים עושה, and he concluded with the words האלוקים לעשות exactly like in Genesis 2,3. You will find that the number seven appears three times each in connection with both the cows and the ears of corn. Once it appears in the Torah’s report of Pharaoh’s dream, once in the dream as related by Pharaoh, and the third time when Joseph refers to this number when he interprets the dream. When you multiply the number 14 (seven cows plus seven ears of corn) you get the number 14. When you multiply this number by three you get 42, [an allusion to the numerical value of one of the names of G’d, the first 42 letters in the Book of Genesis until the letter ב in ובוהו — Ed.] None of the numbers “seven” mentioned in our passage went to waste, every one of them became historically relevant as pointed out by Ezekiel 29, 10-11: “Assuredly I will deal with you and your channels, and I will reduce the land of Egypt to utter ruin and desolation; from Migdol to Syene all the way to the border with Nubia. No foot of man shall traverse it; it shall remain uninhabited for forty years.” The first two of these forty years occurred during the time of Joseph before Yaakov came to Egypt. The remaining forty years of the prophecy Pharaoh dreamt occurred later on in Egyptian history.

Radak on Genesis 41:16:1

בלעדי, “I cannot do this based on my intelligence.

Radak on Genesis 41:16:2

אלוקים יענה, G’d will provide the answer and thereby put Pharaoh’s mind at rest.” The meaning of the word יענה here is similar to Kohelet 5,19 מענה בשמחת לבו, “G’d provides him with the joy of his heart.” He will display goodwill and His concern with Pharaoh’s peace of mind. Or, Joseph may have meant that G’d will put in my mouth words which will provide Pharaoh with peace of mind. This would be analogous to Proverbs 16,1 ומה' מענה לשון, “but the answer of the tongue comes from G’d.”

Rashbam on Genesis 41:16:1

בלעדי, this matter does not depend on me but on G’d; He may let me know how to put your mind at ease.

Rashi on Genesis 41:16:1

בלעדי NOT I— (the word is compounded of בל and עדי, it does not extend to me) The wisdom to interpret dreams is not my own, but God will answer — He will put in my mouth an answer that will be for Pharaoh’s welfare.

Rav Hirsch on Torah, Genesis 41:16:1

בלעדי: "das ist nicht bis zu mir", dazu bin ich viel zu geringe, als daß ich solches von mir zugestehen dürfte.

Sforno on Genesis 41:16:1

בלעדי. Even though you have said ופותר אין אותו, that there is no one who knows how to interpret it, as if I were the only exception who possesses the necessary wisdom, I am convinced that there is certainly someone beside me who knows the answer.

Sforno on Genesis 41:16:2

אלוקים יענה, G’d will provide the answer, i.e. whatever I will interpret has been revealed to me by G’d.

Sforno on Genesis 41:16:3

את שלום פרעה, I will utter words which will restore Pharaoh’s peace of mind, seeing that the realisation of matters foretold in a dream is determined largely by the words of the interpreter. (Berachot 55)

Siftei Chakhamim, Genesis 41:16:1

This wisdom is not mine, but God will answer... [Rashi knows this] because here it cannot mean as it did in (14:24), “Except (בלעדי) what the lads have eaten.” Here, how could it mean: “Except for Hashem”? It also cannot mean, “Rather, Hashem will respond,” because Yoseif indeed intended to interpret the dream for him. Perforce, בלעדי consists of two words: בלי (not), and עדי, which means “from me,” as Rashi explains.

Steinsaltz on Genesis 41:16

Joseph answered Pharaoh, saying: Not by me. You do not need my skills, as I am not the interpreter. Rather, God will respond for Pharaoh’s peace. At most, I can serve as an intermediary.

Tur HaArokh, Genesis 41:16:1

בלעדי, אלוקי יענה את שלום פרעה, “this is not up to me; may G’d provide a reply which will put Pharaoh’s mind at rest.” Ibn Ezra says that seeing Pharaoh had asked Joseph to interpret the dream, Joseph told him that the interpretation was not up to him, but that it was up to G’d. He was confident that G’d would put Pharaoh’s mind at rest when he would hear the interpretation. One could also understand Joseph’s words to simply mean that there is a greater interpreter of dreams than he, namely G’d, with whom the dream originated. He wished and prayed that G’d would put Pharaoh’s mind at rest. Seeing that Joseph had given G’d credit by prefacing his interpretation with the word בלעדי, “it is not up to me,” this word is repeated when Pharaoh appoints him to high office and adds that without Joseph’s approval, בלעדיך, “without your (approval) no one will lift a foot in this country. (verse 44).”

Kabbalah

It is advised not to speak evil words, as one never knows who will hear them and be affected by them. The righteous are known for speaking words of peace, as seen in the case of Joseph speaking to Pharaoh. Rabbi Yehuda points out that God cares about the peace of royalty, as shown in the commandment to treat Pharaoh honorably, indicating that the case of Joseph is unique due to involving royalty.

Zohar, Miketz 4:57

Come and see, that a person should never open their mouth to evil, for one does not know who will take that word. And without knowing, a person will be tripped up by it. When the righteous open their mouths, they are all peace. Come and see of Joseph, when he began speaking to Pharaoh, what is written - God will respond regarding Pharaoh’s peace (Genesis 41:16). Rabbi Yehuda said: “But was it not said, that the Holy Blessed One cares about the peace of royalty, as you say, and commanded them to the Children of Israel and to Pharaoh, the king of Egypt (Exodus 6:13) (See Zohar, Vaera 9:82, which interprets “and to Pharaoh: to treat him honorably” (Sulam) ) ? And thus it is explained.” (Rav Yehuda disagrees that the case of Joseph teaches us generally about the righteous speaking words of peace. Joseph’s case is different, as it involves royalty, and God particularly cares about the peace of royalty. (Ohr HaChamah, in the name of Rabbi Avraham Galanti.) )

Midrash

Moses, Joseph, Jacob, Elijah, Hananiah, Mishael, Azariah, and Daniel all showed respect to royalty, as seen in their interactions with Pharaoh and other rulers. They attributed greatness to God and acknowledged the authority of royalty. Joseph's response to Pharaoh's dreams also demonstrated deference to royalty, as he attributed the interpretation to God. Additionally, the interpretation of Pharaoh's dreams by Joseph and the subsequent events were seen by different rabbis as indicating different time frames for the famine in Egypt, ranging from fourteen to forty-two years.

Bereshit Rabbah 89:9

“Pharaoh sent and summoned Joseph, [and they rushed him from the dungeon. He shaved, changed his garments, and came to Pharaoh]” – to accord deference to royalty. (That is why, although others rushed him, he shaved himself.) “Joseph answered Pharaoh, saying: Not by me. God will respond for Pharaoh’s peace” (Genesis 41:16). “Joseph answered Pharaoh, saying: Not by me. God [will respond]” – He attributed the greatness to its initiator. “And, behold, seven cows, fat fleshed and fair of appearance came up from the Nile, and they grazed in the pasture” (Genesis 41:18). “Seven cows” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: It should have been fourteen years, as that is what Pharaoh saw. (The seven lean cows and seven blighted stalks should have indicated fourteen years. ) Rabbi Neḥemya said: They were twenty-eight years, as that is what Pharaoh said to Joseph. (Pharaoh’s very mention of the seven lean cows and blighted stalks to Joseph should have initiated an additional seven years for each. ) The Rabbis say: It should have been forty-two years, for what Pharaoh saw and said to Joseph, and [for what] Joseph repeated and said to Pharaoh. Rabbi Yosei ben Ḥanina said: The famine lasted two years, as once Jacob our patriarch descended there, the famine ceased. When did it return? In the days of Ezekiel. That is what is written: “I will render the land of Egypt desolation among desolate lands, and its cities will be desolation among ruined cities for forty years” (Ezekiel 29:12).

Mekhilta DeRabbi Yishmael, Tractate Pischa 13:17

For thus do we find with Joseph, that he accorded honor to the ruler, viz. (Genesis 41:16) "G–d will answer (for) the peace of Pharaoh."

Midrash Tanchuma, Bo 7:3

Why did Pharaoh and his servants approach him, saying: Get you? The time Pharaoh told him: Get thee from me, see my face no more (ibid. 10:29), he (Moses) insisted: But we shall not leave until all these servants shall come down unto me (ibid. 11:9), to escort us from this place. This verse indicates that Moses paid homage to royalty, since he did not say to him: “You and all your servants.” In fact, the Holy One, blessed be He, had previously charged Moses and Aaron to be respectful to royalty, as it is said: And the Lord spoke unto Moses and Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt (ibid. 6:13). Joseph was respectful to royalty when he said: It is not in me; God will give Pharaoh an answer of peace (Gen. 41:6). Jacob was respectful to royalty; and Israel strengthened himself, and sat upon the bed (ibid. 49:2). Elijah paid homage to royalty, as is said: And the hand of the Lord was on Elijah (I Kings 18:46). Hananiah, Mishael, and Azariah also were respectful to royalty, and so was Daniel.

Musar

Moses presented himself as a messenger of the attribute of י-ה-ו-ה to Pharaoh, who had difficulty accepting this name of G–d, as he was more familiar with the attribute of אלקים. Pharaoh's heart became obstinate when confronted with the name י-ה-ו-ה, leading Moses to consistently use this name when dealing with Pharaoh. (Shenei Luchot HaBerit, Torah Shebikhtav, Vaera, Torah Ohr 4)

Shenei Luchot HaBerit, Torah Shebikhtav, Vaera, Torah Ohr 4

Whenever Moses appeared before Pharaoh he appeared as a messenger of that attribute. Pharaoh's reaction in Exodus 5,2 was that he had certainly never heard of such an attribute of any deity, מי י-ה-ו-ה אשר אשמע בקלו? Pharaoh had no difficulty in accepting G–d in His attribute as אלקים, as we know from Genesis 41,38. The Zohar (Sullam edition Miketz page 13) already comments on Genesis 41,16 where Joseph says: אלקים יענה את שלום פרעה "G–d will provide a reply for the welfare of Pharoh." Rabbi Abba said: "Observe the wickedness of Pharaoh who claimed not to have heard of G–d. He was extremely clever and exploited the fact that Moses had not presented himself as a messenger of אלקים -whom he could not have denied- but as a messenger of י-ה-ו-ה. He found it puzzling that Moses did not come in the name of the "same" G–d as the G–d of Joseph whom he recognised. He could not come to terms with that name of G–d. When the Torah writes ויחזק י-ה-ו-ה את לב פרעה, the meaning is that it was the use of that name that made Pharaoh's heart become obstinate. This is the reason that Moses never used a different name for G–d when confronting Pharaoh. Thus far the Zohar.

Quoting Commentary

Joseph reassured Pharaoh that God would interpret his dream, emphasizing that the planets do not control the world, but rather everything comes from the Holy One. Pharaoh mistakenly believed that the seven planets influenced events on earth, but Joseph corrected this misconception by asserting that God would provide the true meaning of the dream.

Tze'enah Ure'enah, Miketz 18

Joseph responded. “God will see to Pharaoh’s welfare” [41:16]. The Holy One will tell you what the dream means. Bahya writes. Pharaoh and his whole nation thought that the whole world was guided by the seven planets in heaven. The Holy One had no power in the world, heaven forbid. When Pharaoh saw seven ears, Pharaoh thought that the number seven alludes to the seven planets that will cause hunger and satiety. Therefore, Joseph first said, the Holy One will respond. That is to say, do not think that the planets and constellations do anything on the earth, but everything comes from the Holy One. (Bahya, Genesis, 41:16.)

Targum

Yoseif tells Pharaoh that the interpretation of dreams does not come from him, but from God, who will provide a response of peace to Pharaoh.

Onkelos Genesis 41:16

Yoseif answered Pharaoh, saying, Not I. [from my wisdom but from before] God will respond [there be a response] to the peace of Pharaoh.

Targum Jonathan on Genesis 41:16

And Joseph answered Pharoh, saying, (It is) without me; it is not man who interprets dreams: but from before the Lord shall be an answer of peace unto Pharoh.

וַיְדַבֵּ֥ר פַּרְעֹ֖ה אֶל־יוֹסֵ֑ף בַּחֲלֹמִ֕י הִנְנִ֥י עֹמֵ֖ד עַל־שְׂפַ֥ת הַיְאֹֽר׃ 17 E Then Pharaoh said to Joseph, “In my dream, I was standing on the bank of the Nile,
Chasidut explains that Yaakov's arrival in Egypt led to the people sowing seed again despite a predicted famine, with Rashi and Nachmanides addressing questions about Yaakov annulling his son's interpretation of Pharaoh's dream. Radak, Rav Hirsch, and Steinsaltz offer interpretations of Pharaoh's dream and its retelling. The Midrash discusses offerings made by the tribe of Manasseh and praises Joseph for his righteousness. In the Second Temple period, the river in Pharaoh's dream is interpreted as a symbol of speech. Pharaoh tells Joseph about his dream in Targum.

Chasidut

Yaakov's arrival in Egypt and blessing led to the people beginning to sow seed again despite a predicted seven-year famine, as explained by Rashi. Nachmanides' question about Yaakov annulling his son's interpretation of Pharaoh's dream is addressed by noting that Joseph's statement to Pharaoh about G'd's decree only applied to the circumstances at that time, when there was no tzaddik in Egypt capable of influencing G'd, but with Yaakov's arrival, there was a tzaddik of sufficient caliber to bring about a cessation of the decree, allowing Joseph to distribute seed without it being a waste.

Kedushat Levi, Genesis, Vayigash 16

Genesis 47,19. “and provide us with seed so that we ‎may live and not die.” See Rashi’s commentary on ‎this verse who explains that since the arrival of Yaakov in Egypt ‎and his blessing, the people had begun to sow seed again ‎although the famine had been predicted to last for seven years. ‎Compare also the answer to the question of Nachmanides how ‎Yaakov was able to annul an interpretation given by his son of ‎Pharaoh’s dream according to which the famine would last for ‎seven years. After all, Joseph had spoken in the name of G’d when ‎he had told Pharaoh: ‎את האלוקים עושה הגיד לפרעה‎, “G’d has ‎revealed to Pharaoh that which He is about to do.” (Genesis 41,28) ‎Joseph had implied that no tzaddik could interfere with this ‎decree of G’d, although the Talmud in Moed Katan 16 told ‎us of the ability of the tzaddik through his prayer to bring ‎about a cancellation of harmful decrees. We must answer that ‎what Joseph had told Pharaoh at that time concerned the existing ‎circumstances, when there was no tzaddik in Egypt whose ‎prayer could influence G’d to rescind part or all of His decree. ‎With the arrival of Joseph’s father in Egypt, circumstances had ‎changed, as there now was a tzaddik of sufficient caliber to ‎bring about a cessation of this decree. This is why Joseph could ‎hand out seed and this was not a waste.‎

Commentary

Radak explains that when someone repeats a dream, they may add or omit details, but the main goal is to convey the same meaning. Rav Hirsch compares Pharaoh's dream as recounted objectively with the subjective reflection in Pharaoh's soul, noting how the dream was distorted in the retelling. Steinsaltz simply quotes Pharaoh's statement from Genesis 41:17 where he recounts his dream to Joseph, saying he was standing on the bank of the Nile.

Radak on Genesis 41:17:1

וידבר, we have already written that when someone repeats something he has said previously he is apt to either add something to the previous version, or he is apt to omit something he had mentioned in the previous version. The speaker, generally, is concerned only with conveying the same meaning as he had conveyed the first time he said the same thing. The same is thing is true of someone relating a dream he had more than once.

Rav Hirsch on Torah, Genesis 41:17:1

Es ist interessant, diese Erzählung des Traumes aus Pharaos Mund mit obigem Bericht über den wirklichen Vorgang zu vergleichen. Oben haben wir den Traum objektiv, hier, wie er sich in Pharaos Seele abspiegelt, und wie er ihn wieder reproduziert. Wir werden daraus zugleich erkennen, wie die חרטומים, selbst wenn sie חכמים gewesen, auf falsche Fährte geleitet wurden. Jede Erzählung, mit Ausnahme der תורה, trägt eine subjektive Färbung, den Eindruck nämlich, den das Ereignis auf den Erzählenden gemacht. Wenn Gott jemandem etwas im Traume mitteilen will, so treibt er kein neckisches Spiel, ihm etwa ein Rätsel aufzugeben; seine Sprache, auch in Bildern, ist klar. Pharao aber hatte Wesentliches verwischt. In der Wirklichkeit des Traumes stand Pharao על היאר, sinnend am Flusse, und in dieser Betrachtung der Bedeutung des Flusses liegt der ganze Schlüssel zum Traume; in seiner Erzählung steht er על שפת היאר und erscheint das als bloße Szenerie. Im Traume waren die Kühe יפות מראה ובריאות בשר, schön von Ansehen und gesund von Fleisch, beides gehört zusammen und bezeichnet sie von vornherein in ihrem Werte für den Menschen. Pharao erzählt יפות תואר, sie waren schön von Gestalt. Auf Symmetrie des Gliederbaues sieht aber kein Metzger, sieht ein Symboliker und Maler, und darum hatten auch die חרטומים auf alles Mögliche raten können, sieben Töchter, sieben Provinzen usw. Ebenso bei den magern Kühen. Oben sind sie רעות מראה ודקות בשר, sind für den Menschen schlecht und versprechen ihm nicht viel Fleisch. Hier sind sie דלות "armselig", רעות תואר "schlecht von Gestalt" und דקות הבשר "beschränkt" an Fleisch. רַק ist nicht רֵיק leer, sondern wie רַק die beschränkende Partikel (und umgekehrt גַם von גמה und גמא reichlich in sich aufnehmen, die erweiternde Partikel) ist, somit: beschränkt an Fleisch, alles Epiteta, die mehr die Beschaffenheit der Tiere an sich, als in ihrem Werte für den Menschen vergegenwärtigen. (רקק verwandt mit רכך weich, zart sein, daher auch רק die erweichende Flüssigkeit: der Speichel). Er erzählt auch nicht, daß sich die Schlechten zuerst neben die Guten an den Rand des Flusses gestellt haben, woraus hervorgegangen wäre, daß sie nur aus Hunger, und weil keine Weide mehr da war, die Guten aufgezehrt. — Der Eindruck der schlechten Tiere und Ähren muss ein weit stärkerer gewesen sein, als der der guten. Pharao häuft bei ihnen die Attribute, um den Eindruck, den sie auf ihn gemacht, genügend zu schildern, und hebt die Beschaffenheit der schlechten Ähren ihm die Güte der vorangehenden noch mehr hervor, so, daß er diese אחריהם, mascul. bezeichnet.

Steinsaltz on Genesis 41:17

Pharaoh spoke to Joseph: In my dream, behold, I am standing on the bank of the Nile.

Midrash

The text from Bamidbar Rabbah 14:7 discusses the offerings made by the tribe of Manasseh, drawing parallels between the offerings and the actions of Jacob and Joseph. It also connects the number of burnt offerings to the three generations of Manasseh's descendants. In Bamidbar Rabbah 14:6, the text discusses the importance of following the king's directives and the word of an oath to God. It also praises Joseph for his righteousness and wisdom in resisting temptation and being rewarded by God.

Bamidbar Rabbah 14:6

“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him (Referring to himself.) because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. (According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2).) He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] (Banot can also mean women.) ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. (Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6).) That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose (Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh.) between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).

Bamidbar Rabbah 14:7

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

Second Temple

In Genesis 41:17, the river is interpreted as a symbol of speech, representing the outward flow of words that can be fruitful or unfruitful depending on the strength of the current.

On Dreams, Book II 36:2

[238] For “I thought,” he says, “that I stood on the edge of the river” (Gen. 41:17). River, I submit, is here a symbol of speech, since both flow outward and with a swift strong current, and both are sometimes fruitful in producing inundations, water in one case, words in the other, sometimes unfruitful when they slacken or subside.

Targum

Pharaoh tells Joseph about his dream where he is standing on the bank of the river. (Onkelos Genesis 41:17, Targum Jonathan on Genesis 41:17)

Onkelos Genesis 41:17

Pharaoh spoke to Yoseif, In my dream, I was standing on the bank of the river.

Targum Jonathan on Genesis 41:17

And Pharoh spake with Joseph, saying, I saw in my dream, and, behold, I stood on the bank of the river.

וְהִנֵּ֣ה מִן־הַיְאֹ֗ר עֹלֹת֙ שֶׁ֣בַע פָּר֔וֹת בְּרִיא֥וֹת בָּשָׂ֖ר וִיפֹ֣ת תֹּ֑אַר וַתִּרְעֶ֖ינָה בָּאָֽחוּ׃ 18 E when out of the Nile came up seven sturdy and well-formed cows and grazed in the reed grass.
Pharaoh's dream of seven cows was initially described differently in the Torah and by Pharaoh, with Joseph correcting Pharaoh's account. Joseph's wisdom and insight were demonstrated when he accurately interpreted the dream and showed deference to royalty when summoned by Pharaoh. Different rabbis had varying interpretations of the length of the famine mentioned in the dream, with some linking it to events in biblical history. The Targums describe the cows as either well-fleshed cows or fat-fleshed oxen grazing by the river.

Commentary

Pharaoh's dream of seven cows was described in different ways in the Torah and by Pharaoh himself, with Joseph correcting Pharaoh's account to reflect the actual dream. Pharaoh was amazed by Joseph's knowledge of his dream, leading him to acknowledge that God had informed Joseph of all the details, ultimately leading to Joseph's rise to power as referenced by Yaakov in his blessing to Joseph.

Rabbeinu Bahya, Bereshit 41:18:1

בריאת בשר ויפות מראה, “of healthy flesh and handsome appearance.” When these cows were mentioned in verse two they were described as יפות מראה ובריאות בשר. This is only one of the minor changes in language that we encounter between the objective report of the dream by the Torah and by the more subjective manner in which Pharaoh tells Joseph of the impressions he formed while dreaming. We have already drawn attention to the fact that the Torah described Pharaoh as dreaming that he stood above the river Nile, whereas when he relates his dream he described himself as standing on the banks of the river. This is why according to Tanchuma Miketz 3 Joseph actually corrected Pharaoh saying to him: “you did not see בריאות בשר ויפות תואר, but you saw יפות מראה ובריאות בשר. According to the Midrash, Joseph similarly corrected Pharaoh’s account of what the ears of corn had looked like in his dream. Upon hearing Joseph’s version of his dream, Pharaoh was dumbfounded and was forced to admit that אחרי הודיע אלו-הים אותך את כל זאת, “after G’d has informed you of all this, etc.” (verse 39). He meant that Joseph himself must have been in his dream how else could he have had such detailed knowledge of it. When Yaakov blessed Joseph on his deathbed (Genesis 49,22), he referred to this incident when he said; בן פרת יוסף בן פרת עלי עין, (freely translated) “Joseph had ample knowledge of the cows, he set his eye on it.” [He meant that Joseph’s rise to power had been occasioned through his intimate knowledge of the meaning of the cows in Pharaoh’s dream. Ed.]

Steinsaltz on Genesis 41:18

Behold, seven cows, fat fleshed and fair, come up from the Nile, and they grazed in the pasture.

Tze'enah Ure'enah, Miketz 19

“Seven sturdy and well-formed cows” [41:18]. Pharaoh told his dream to Joseph, how he saw seven cows, strong and well formed. Bahya asks a question. Why is it written here that the dream Pharaoh told Joseph was different from the dream that was written above? The explanation is, our sages say that Joseph said to Pharaoh, you have not seen “Seven sturdy and well-formed cows” [41:18], but you saw “handsome and sturdy” [41:2]. Joseph told many other similar things to Pharaoh. You saw differently in the dream. Pharaoh was amazed. Were you in my dream, or are you a prophet? Therefore, Pharaoh later said about Joseph, “since God has made all this known to you” [41:39]. That is, the Holy One told you everything, so that you know what I dreamed. (Bahya, Genesis, 41:18.)

Midrash

Pharaoh tested Joseph by altering the details of his dream, but Joseph corrected him each time, demonstrating his wisdom and insight. When summoned by Pharaoh, Joseph shaved and changed his clothes to show deference to royalty. Different rabbis had varying interpretations of the length of the famine mentioned in the dream, ranging from fourteen to forty-two years, with some linking it to events in biblical history.

Bereshit Rabbah 89:9

“Pharaoh sent and summoned Joseph, [and they rushed him from the dungeon. He shaved, changed his garments, and came to Pharaoh]” – to accord deference to royalty. (That is why, although others rushed him, he shaved himself.) “Joseph answered Pharaoh, saying: Not by me. God will respond for Pharaoh’s peace” (Genesis 41:16). “Joseph answered Pharaoh, saying: Not by me. God [will respond]” – He attributed the greatness to its initiator. “And, behold, seven cows, fat fleshed and fair of appearance came up from the Nile, and they grazed in the pasture” (Genesis 41:18). “Seven cows” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: It should have been fourteen years, as that is what Pharaoh saw. (The seven lean cows and seven blighted stalks should have indicated fourteen years. ) Rabbi Neḥemya said: They were twenty-eight years, as that is what Pharaoh said to Joseph. (Pharaoh’s very mention of the seven lean cows and blighted stalks to Joseph should have initiated an additional seven years for each. ) The Rabbis say: It should have been forty-two years, for what Pharaoh saw and said to Joseph, and [for what] Joseph repeated and said to Pharaoh. Rabbi Yosei ben Ḥanina said: The famine lasted two years, as once Jacob our patriarch descended there, the famine ceased. When did it return? In the days of Ezekiel. That is what is written: “I will render the land of Egypt desolation among desolate lands, and its cities will be desolation among ruined cities for forty years” (Ezekiel 29:12).

Midrash Tanchuma, Miketz 3:5

And Pharaoh said unto Joseph: “I have dreamed a dream (ibid.). As he was about to relate the dream to him, he decided to test Joseph by altering the dream slightly. He said: “Seven kine went up out of the Nile, fat and well-formed,” whereupon Joseph replied: “That is not so, you saw fat and healthy kine.” “And there were,” he said to him, “seven lean and ill-favored kine.” And Joseph replied: “You did not see this but rather ugly-appearing and thin-fleshed kine.” “And there were seven full and good ears of corn,” he continued. Whereupon Joseph answered: “That too is not so, you saw fat and good ones.” “There were seven shrunken ears of corn,” he added. And Joseph responded: “That is not so, you beheld seven ears of corn, withered thin and blistered by the east wind.” Pharaoh began to wonder about this. He said to him: “You must have been behind me when I had my dream,” as it is said: For inasmuch as God hath shown thee all this, there is none so discreet and wise as thou (ibid. v. 39).

Targum

In Genesis 41:18, Onkelos describes seven well-fleshed cows grazing in the reed grass by the river, while Targum Jonathan refers to them as fat-fleshed oxen grazing in the midst of sedges.

Onkelos Genesis 41:18

Behold from the river there emerged seven cows, well-fleshed and fine looking, and they were grazing in the reed grass.

Targum Jonathan on Genesis 41:18

And, behold, from the river came up seven oxen, fat-fleshed and goodjlooking, and they grazed in the midst of the sedges.

וְהִנֵּ֞ה שֶֽׁבַע־פָּר֤וֹת אֲחֵרוֹת֙ עֹל֣וֹת אַחֲרֵיהֶ֔ן דַּלּ֨וֹת וְרָע֥וֹת תֹּ֛אַר מְאֹ֖ד וְרַקּ֣וֹת בָּשָׂ֑ר לֹֽא־רָאִ֧יתִי כָהֵ֛נָּה בְּכׇל־אֶ֥רֶץ מִצְרַ֖יִם לָרֹֽעַ׃ 19 E Presently there followed them seven other cows, scrawny, ill-formed, and emaciated—never had I seen their likes for ugliness in all the land of Egypt!
Various commentators interpret Pharaoh's dream of the lean cows as emphasizing the poor quality of the cows, with Ibn Ezra explaining the use of synonyms, Da'at Zekenim suggesting it was a test for Joseph, and Chizkuni noting the repetition as a compliment to Joseph. In the Midrash, Pharaoh tests Joseph's interpretation skills by altering the details of the dream, but Joseph corrects him each time, impressing Pharaoh with his wisdom and insight. In the Targum, seven poor, bad-looking, and thin-fleshed cows appear in Egypt, standing out for their badness compared to others in the land of Mizraim.

Commentary

Pharaoh's dream of the lean cows in Genesis 41:19 is described as beyond his usual dream experiences, with various commentators interpreting the terms רקות and דלות to mean lean or deficient in flesh, emphasizing the poor quality of the cows. Ibn Ezra explains the use of synonyms as not changing the meaning, while Da'at Zekenim suggests Pharaoh's varying descriptions were a test for Joseph. Chizkuni notes the repetition of the dream as a compliment to Joseph.

Chizkuni, Genesis 41:19:1

דלות ורעות תואר מאד ורקות בשר, “very thin, badly formed, and meatless;” in verse 20,27, both the cows and the stalks that were inferior are described as רקות, instead of as דקות. The reason that Pharaoh’s dream is spelled out twice was as compliment to Joseph.

Da'at Zekenim on Genesis 41:19:1

ורקות בשר, “of poor quality flesh.” The descriptions of these cows/ears of corn as either רקות or דקות are nuances of רעות, how poorly they appeared to Pharaoh in his dream. [Personally, I have always thought that by varying the adjectives applicable, Pharaoh wanted to test Joseph to see if he had really been shown his dream by G–d. Ed.]

Ibn Ezra on Genesis 41:19:1

[POOR AND VERY ILL-FAVORED.] In relating the dream Pharaoh added the word dallot (poor), and in place of mareh (favored) he used the term to’ar (favored) because their meanings are similar. (In verse 3 we read that Pharaoh saw ill-favored (ra’ot mareh) and lean fleshed kine in his dream. In our verse Pharaoh describes them as poor and very ill-favored (ve-ra’ot to’ar me’od) and lean fleshed. I.E. says there is no discrepancy in the descriptions because adding a word or using a synonym does not change the meaning. He further expands on this point in his comments on Ex. 20:1 where he uses this argument to explain why there are two different versions of the Ten Commandments in the Pentateuch.)

Radak on Genesis 41:19:1

ורקות בשר, with the letter ר instead of the letter ד the meaning is derived from רקק, as in רקיקי מצות, in Exodus 29,2 where it means “unleavened wafers.” [the author refers to the thinness of wafers describing the thinness of the flesh on these cows. Ed.]

Rashi on Genesis 41:19:1

דלות means LEAN, as (2 Samuel 13:4) “Why art thou thus becoming (דל) lean?” which occurs in the narrative of Amnon.

Rashi on Genesis 41:19:2

ורקות בשר AND LEAN-FLESHED — wherever רקות is found in Scripture it means spare (literally, deficient) of flesh; old French flouet.

Sforno on Genesis 41:19:1

לא ראיתי כהנה, Pharaoh meant that such a dream as he had did not reflect anything that he might have thought about during the preceding day, as is usual for most dreams. For what he had seen in his dream was beyond anything he had ever experienced while awake. (compare Daniel 2,29). [the novelty of Seforno’s approach is that he does not understand the word כהנה as referring merely to the frightening appearance of the lean cows. Ed.]

Siftei Chakhamim, Genesis 41:19:1

Meaning lean, as in... I.e., דלות does not mean impoverished.

Siftei Chakhamim, Genesis 41:19:2

All terms of רקות that appear in Scripture [refer to] lacking of flesh. Meaning: the words אך and רק always come to exclude something. Here, too, רקות comes to exclude. What does it exclude? Flesh. It does not mean רֵק (empty), because that word is missing the middle letter of the root [and thus would not take a dagesh in the ק].

Steinsaltz on Genesis 41:19

Behold, seven other cows come up after them, scrawny, very unsightly, and lean fleshed. Here Pharaoh adds his own impression of the sight: I have not seen like them in all the land of Egypt for deficiency.

Midrash

Pharaoh tested Joseph's interpretation skills by altering the details of his dream slightly, but Joseph corrected him each time, proving his wisdom and insight. Pharaoh was impressed by Joseph's ability to accurately interpret the dream and recognized him as the most discreet and wise person for the task at hand.

Midrash Tanchuma, Miketz 3:5

And Pharaoh said unto Joseph: “I have dreamed a dream (ibid.). As he was about to relate the dream to him, he decided to test Joseph by altering the dream slightly. He said: “Seven kine went up out of the Nile, fat and well-formed,” whereupon Joseph replied: “That is not so, you saw fat and healthy kine.” “And there were,” he said to him, “seven lean and ill-favored kine.” And Joseph replied: “You did not see this but rather ugly-appearing and thin-fleshed kine.” “And there were seven full and good ears of corn,” he continued. Whereupon Joseph answered: “That too is not so, you saw fat and good ones.” “There were seven shrunken ears of corn,” he added. And Joseph responded: “That is not so, you beheld seven ears of corn, withered thin and blistered by the east wind.” Pharaoh began to wonder about this. He said to him: “You must have been behind me when I had my dream,” as it is said: For inasmuch as God hath shown thee all this, there is none so discreet and wise as thou (ibid. v. 39).

Quoting Commentary

Rashi explains weakness as seen in appearance, Metzudat Zion discusses lack of flesh on the face, Ibn Ezra links being poor to the state of the body, and Chizkuni connects being poor with inability to afford something.

Chizkuni, Leviticus 14:21:1

ואם דל הוא ואין ידו משגת, “and if the afflicted person is poor and cannot afford (the price of the sheep);” we usually find the adjective דל in connection with the body, as in the case of the cows that Pharaoh saw in the dream he told Joseph about in Genesis 41,19. Compare also: “happy he who is happy when he gives his attention to the poor.” Psalms 41,2: משכיל אל דל,“ or Samuel II 13,4: מדוע אתה ככה דל בן המלך, “why are you so poorly, son of a king?!” In none of these examples does the word דל describe one’s financial status. This is why in our verse the Torah had to add the words: “for he cannot afford;”

Ibn Ezra on Leviticus 14:21:1

AND IF HE BE POOR. The term dal (poor) is found with regard to the body. (It is used to describe the state of a person or an animal.) Compare, poor (dal) and very ill-favored (Gen. 41:19); Happy is he that considereth the poor (That is, the poor in body, the sick.) (dal) (Ps. 41:2); son of the king, art thou thus becoming leaner (dal) (II Sam. 13:4). The term dal is also found with regard to one who has no money. (In other words, it means poor.)

Metzudat Zion on Judges 4:21:5

this the side of the height of the face, as in Song of Songs 4:3 "Your brow behind your veil [Gleams] like a pomegranate split open." and its called this because of the lack of flesh on it as in Bresheit 41:19 "emaciated."

Rashi on II Samuel 13:4:1

Weak. Weak as [we find] "weak and bad [in] appearance". (Bereishis 41:19.)

Targum

Seven poor, bad-looking, and thin-fleshed cows appeared in Egypt, unlike any others in the land of Mizraim for their badness (Onkelos Genesis 41:19; Targum Jonathan on Genesis 41:19).

Onkelos Genesis 41:19

And behold seven other cows emerged after them, poor, very bad-looking and thin-fleshed. I never saw in the entire land of Egypt, such bad looking [cows.]

Targum Jonathan on Genesis 41:19

And behold seven other oxen came up after them, wasted, and very eviljlooking, and lean in their flesh. I have not seen the like of them in all the land of Mizraim for badness.

וַתֹּאכַ֙לְנָה֙ הַפָּר֔וֹת הָרַקּ֖וֹת וְהָרָע֑וֹת אֵ֣ת שֶׁ֧בַע הַפָּר֛וֹת הָרִאשֹׁנ֖וֹת הַבְּרִיאֹֽת׃ 20 E And the seven lean and ugly cows ate up the first seven cows, the sturdy ones;
Radak explains that the "הרקות" in Genesis 41:20 refers to cows with a thin layer of flesh, as seen in verse 19, while Steinsaltz describes how the lean cows ate the fat cows. Rashi connects the forty years of uninhabited land in Ezekiel 29:11 to the forty-two years of famine in Pharaoh's dream, with only two years of famine occurring before Jacob arrived in Egypt. Onkelos and Targum Jonathan both describe how the thin and bad-looking cows devoured the healthy cows in Genesis 41:20.

Commentary

Radak explains that the "הרקות" mentioned in Genesis 41:20 refers to the cows with a thin layer of flesh, as seen in verse 19. Steinsaltz describes how the lean and unsightly cows ate the first seven fat cows in Genesis 41:20.

Radak on Genesis 41:20:1

הרקות , the ones mentioned as possessing only a thin layer of flesh as in verse 19.

Steinsaltz on Genesis 41:20

The lean and unsightly cows ate the first seven fat cows.

Quoting Commentary

Rashi explains that the forty years of uninhabited land in Ezekiel 29:11 correspond to the forty-two years of famine mentioned in Pharaoh's dream in Genesis 41. Despite the dream indicating forty-two years of famine, only two years actually occurred before the famine ended when Jacob arrived in Egypt. The remaining forty years were fulfilled when the land was left uninhabited as prophesied.

Rashi on Ezekiel 29:11:1

neither shall it be inhabited for forty years Forty-two years of famine were decreed in Pharaoh’s dream, corresponding to the three times the dream is written. He saw seven bad cows and seven bad ears of grain (Gen. 41) and he told it to Joseph; hence we have [it mentioned] twice, and Joseph said to him, “The seven thin and bad cows and the seven empty ears,” totaling forty-two for the famine. But they had only two, as it is stated (ibid. 45:6): “For it is two years now that the famine has been on earth,” and when Jacob came down to Egypt, the famine ceased, for behold in the third year they sowed, as it is stated (ibid. 47:19): “and then you give us seed that we may live etc.,” and the forty years were paid to them now: “neither shall it be inhabited for forty years.”

Targum

In Genesis 41:20, both Onkelos and Targum Jonathan describe how the thin and bad-looking cows devoured the first seven healthy cows.

Onkelos Genesis 41:20

The thin, bad-looking cows, ate the first seven cows, which were the healthy ones.

Targum Jonathan on Genesis 41:20

And the wasted and evil oxen devoured the first seven fat oxen.

וַתָּבֹ֣אנָה אֶל־קִרְבֶּ֗נָה וְלֹ֤א נוֹדַע֙ כִּי־בָ֣אוּ אֶל־קִרְבֶּ֔נָה וּמַרְאֵיהֶ֣ן רַ֔ע כַּאֲשֶׁ֖ר בַּתְּחִלָּ֑ה וָאִיקָֽץ׃ 21 E but when they had consumed them, one could not tell that they had consumed them, for they looked just as bad as before. And I awoke.
Chasidut discusses the Evil Inclination inducing sin in seven characteristics, Torah insights leading to both creation and famine, the importance of renewing habits to avoid forgetfulness, Yosef's nullification of Paroh's deception through recognizing holiness, preparation sustaining through hardship, trust in Hashem revealing inherent good, and Torah and prayer nullifying illusions. In the commentary, Ibn Ezra, Rashbam, Sforno, and Radak analyze Pharaoh's dream in Genesis 41:21, noting details like the ill-favored cows remaining unchanged and connections to warnings about food not satiating. Kabbalah warns of Israel suffering when mixed with evil influences, while Targum describes the lack of recognition in the dream's ending.

Chasidut

The Evil Inclination induces sin in seven characteristics, Torah insights create heaven and earth but can also lead to famine when stemming from imagination, habit can lead to forgetfulness and must be constantly renewed, Paroh's forgetfulness of Yosef's contributions led to the enslavement of Bnei Yisrael, Yosef nullified Paroh's deception by recognizing sparks of holiness, preparation during good times sustains through hardship, trust in Hashem reveals inherent good, Torah and prayer can nullify illusions, Yosef symbolizes breaking the external shell of illusion to reveal truth.

Likutei Moharan 54:6:2

These insights are thus detrimental to earning a living. The reason is that through Torah insights, heaven and earth are created, as it is written (Isaiah 51:16), “and I have declared to Zion: You are My people”—do not read this ami (My people) but imi (with Me), just as I create heaven and earth through My word…. (Zohar, Introduction, p .4b-5a). And through this all influx and blessing comes into the world, as it is written, “God will open for you His good treasury in heaven” (Deuteronomy 28:12). But when the Torah insights stem from the imagination, then “firmaments of futility” are created (Zohar, ibid.), through which famine comes to the world. Although they also contain some good, for they are words of Torah, which are the aspect of contentment, nevertheless since the bad surpasses the good, the bad therefore increases and the good is eliminated, in the aspect of “but there was no way of knowing that they were inside them” (Genesis 41:21). The aspect of the seven years of famine overpower the aspect of the seven years of contentment, God forbid, which corresponds to the bad overpowering the good to the point where the good is no longer recognizable because of the bad, in the aspect of “but there was no way of knowing…,” as explained above.

Me'or Einayim, Miketz 4

And behold, seven other cows etc. (Gen. 41:3), for the Evil Inclination comes to induce him to sin in the seven characteristics: to love the desire for money and other pleasures; to be in awe of punishment; to glorify himself; to triumph over his enemies; to praise himself; to be attached to all these things; and to take dominion for himself. And the cows swallowed etc. (cf. Gen. 41:4), for with all of the mitzvot he performs, he gives power to the Shell, God save us; and that is [the meaning of] swallowed, that is to say that the Shell swallows the Torah and the mitzvot. But no one would have known that they had eaten them etc. (Gen. 41:21), therefore when the person does teshuvah “His sins become good deeds” (Yoma 86b), meaning he extracts the good deeds that he performed from under the Shell’s hand. And Pharaoh awoke, and behold, it was a dream (Gen. 41:7), when a person awakes from a sleeping time and behold, it was a dream [halom], which suggests “He returned and healed [halim].” Based on this reason, we read the Torah portion in question on Hanukkah, because the Torah is advice as is written, I have advice [and sound wisdom; I am insight, I have strength] (Proverbs 8:14) – it advises a person how to serve God and to return to [God] (omitted)[*The notation נשמט ("omitted") appears in the Hebrew text in all editions.]. Therefore it is forbidden to use [the Hanukkah candles’] light, since a person can turn in no direction other than to God alone – not for the sake of this world and also not for the sake of the next world.

Sefat Emet, Genesis, Lech Lecha 31:3

In the Midrash Lech Lecha (Bereishit Rabbah 39:1): Listen, daughter, etc., and incline your ear (Psalms 45:11) — it is compared [to a man who was traveling], etc. when he saw a castle burning. He said, "Is it possible that it lacks a governor?" The owner of the castle glanced at him, etc. As man is called a traveler, since he must always travel from one level to another. For habit becomes [second] nature. And what is natural brings forgetfulness and hides the internality of life, and this is even true with Torah and commandments if they become a habit. That is why one must constantly seek new paths and strategies. And that is why the Holy One, blessed be He, renews in His goodness the work of creation every day (alluding to one of the blessings in the morning prayers). So that nature does not become overpowering. And that is the castle. As this natural world burns everything that enters it, even though all of nature is from a point of light above. But it is drowned in nature. And nature eliminates everything, like the matter that is written: but it could not be recognized that they had come inside them (Genesis 41:21). And that is why the Holy One, blessed be He, renews in His goodness the work of creation every day. And a person must seek such novelty, as it is written: watching daily at my gates (Proverbs 8:32). And hence it is written: Listen, daughter, etc., and it repeats afterward, and incline your ear. To say that, one must always be ready to listen. And that is [the meaning of] that which is written: You, go forth (Genesis 12:1) — there is a need to always travel to — that which I will show you continuously novel understandings. That is why man is called a traveler, as anyone who stands still without renewal is immediately governed by nature. And that is why the angels above, who are not within nature, are called standing. But in this world, man is called a traveler, as mentioned above.

Sefat Emet, Genesis, Miketz 6:5

The pasuk "It was not apparent they had swallowed them” (Bereishit 41:21) is noteworthy because Paroh only mentioned this detail when recounting his dream to Yosef, not in his initial description. This omission and later inclusion are significant as they foreshadow Paroh's eventual forgetfulness of Yosef's contributions, leading to the enslavement of Bnei Yisrael. The explanation is that the years of famine, representing negative forces, derive their sustenance from holy sparks within the years of plenty. However, the wicked, like Paroh, fail to recognize this connection. This is why "it was not apparent"—the power of the negative forces is based on deception. Yosef, however, nullified Paroh's trickery by stating that the "entire dream is one," indicating that even Paroh had sparks of holiness from Hashem's oneness. Yosef's interpretation that the years of plenty should prepare for the years of famine also hinted at the future exile in Mitzrayim, where preparation during good times would sustain them through hardship. Through the efforts of the forefathers and Yosef, a cure was prepared before the affliction, leading to their eventual redemption. This concept extends to all exiles, which are like dreams and illusions. Complete trust in Hashem reveals the inherent good in everything. By using our strength in Torah and prayer, we can nullify these illusions. Yosef, who provided for everyone, symbolizes the breaking of the external shell of illusion to reveal the truth, a role fulfilled by the tzadik.

Commentary

In Genesis 41:21, Ibn Ezra explains that Pharaoh elaborated on his dream by stating that the ill-favored cows remained ill-favored even after eating the fat cows. Rashbam points out that Pharaoh only remembered this detail when recounting the dream to Joseph. Sforno compares this to a warning in Leviticus 26,26 about food not satiating, while Radak connects it to Joseph's comment in verse 31 about the abundance of food not being remembered during the famine years. Pharaoh also mentioned that the lean cows had eaten the fat cows, but there was no change in their appearance.

Ibn Ezra on Genesis 41:21:1

BUT THEY WERE STILL ILL-FAVORED. Each one of the kine was ill-favored. (Marehen (favored) is a plural; ra (ill) is a singular. Thus marehen ra is a combination of singular and plural. I.E. explains this by noting that it means each one of the kine was ill-favored. This is how the medieval grammarians explained this type of combination (Weiser).) Here Pharaoh expanded in his description of his dream and added that after the ill-favored kine had eaten the fat kine, they were still ill-favored as at the beginning. (When the dream was first described in verse 4, it was not indicated that after swallowing the seven fat kine, the seven lean ones were still ill-favored as at the beginning. Here, unlike verse 19, the addition is significant. The entire verse consists of Pharaoh’s elaboration of his dream.)

Radak on Genesis 41:21:1

ולא נודע, concerning this comment of Pharaoh’s narrative Joseph said in verse 31 that ולא יודע השבע that during the years of famine the abundance of food during the preceding 7 years will not even be something people could remember.

Rashbam on Genesis 41:21:1

ולא נודע כי באו אל קרבנה, thus Pharaoh said to Joseph at this time; he only now remembered that at the time that he had been dreaming it had appeared to him as if there was no trace of these seven fat cows having come into the lean cows. However, at the time when he had dreamt, i.e. when the Torah told us what he had dreamt it would not have been appropriate to describe anything beyond the facts, i.e. that the lean cows had eaten the fat cows. At that point in the narrative there had been no call to describe Pharaoh’s subjective reaction to what he had seen.

Sforno on Genesis 41:21:1

ולא נודע כי באו אל קרבנה, analogous to the warning in Leviticus 26,26 that even when the Israelites would have food, eating it would not satiate them. We also have a statement by our sages describing the effect of food on those who have it (in the fridge) as being different than for those who run out immediately after having eaten their last provisions. The latter cannot feel the effect of what they have eaten because they do not know where their next meal will come from. (Yoma 74)

Steinsaltz on Genesis 41:21

Pharaoh adds another observation: They came into their innards, but it was not apparent that they came into their innards, as no change was discernible in the scrawny cows; and their appearance was just as unsightly as it was at first, and I awoke.

Kabbalah

Israel will suffer when they become mixed with evil influences, leading to their deeds being corrupted and their true nature being hidden. This is compared to the soul being swallowed by the spleen, causing harm and loss of identity.

Tikkunei Zohar 52a:19

Woe to the soul when the spleen swallows it! Woe to Israel when they become swallowed-up by the mixed multitude, for about them it is stated: (Gen. 41:21) ... and it was not known that they had entered them, and their appearance was as bad as at first...

Tikkunei Zohar 52a:21

And because of this, woe to the world, when they Israel are swallowed-up in the evil mixture. And what caused it, that they were swallowed-up in their bowels, such that: (Gen. 41:21) and it was not known that they had come into them? It is because of the evil deeds in their hands, it is this that is written: (Ps. 106:35) And they became mixed up among the nations, and they learnt their deeds.

Targum

The dream in Genesis 41:21 describes the cows eating other cows, but their appearance did not change, indicating a lack of recognition. The dream ends with the dreamer waking up.

Onkelos Genesis 41:21

They came inside them, but it could not be recognized that they had come inside them, [because] their appearance was as bad as it was previously. Then I woke up.

Targum Jonathan on Genesis 41:21

And they entered into their stomach, but it could not be known that they had entered into their stomach, for their appearance was evil as before; and I awoke.

וָאֵ֖רֶא בַּחֲלֹמִ֑י וְהִנֵּ֣ה ׀ שֶׁ֣בַע שִׁבֳּלִ֗ים עֹלֹ֛ת בְּקָנֶ֥ה אֶחָ֖ד מְלֵאֹ֥ת וְטֹבֽוֹת׃ 22 E In my other dream, I saw seven ears of grain, full and healthy, growing on a single stalk;
Reuben warns his brothers that they are responsible for Joseph's suffering, even though they did not physically harm him (Commentary). Pharaoh tests Joseph with a dream, which Joseph accurately interprets, impressing Pharaoh (Midrash). Jacob's success in battle against the Emorites is attributed to charity, struggle against evil urges, and prayer, referred to as הקול קול יעקב (Musar). Sforno explains the term "מלאתך" in Exodus 22:28 as a heave for the priest, referencing Genesis 41:22, and Ramban discusses the significance of honoring one's father over one's grandfather (Quoting Commentary). Targum Jonathan describes a dream similar to Onkelos in Genesis 41:22, where seven healthy ears of grain grow on one stalk (Targum).

Commentary

Reuben reminds his brothers that he warned them not to harm Joseph, as seen in his dream of seven plump ears of grain on one stalk, emphasizing that even though they did not physically harm him, they are still responsible for his suffering in the eyes of God.

Steinsaltz on Genesis 41:22

I saw in my dream, and behold, seven ears of grain growing on one stalk, plump and good.

Tze'enah Ure'enah, Miketz 72

“Reuben spoke up and said to them, did I not tell you, do no wrong to the boy” [41:22]. Reuben said to his brothers. I said that you should not sin toward the child, Joseph. You did not listen to me, and his blood is being demanded, even though you did not kill him with your own hands. Yet, it is before the Holy One as if you had killed him with your own hands, because you saw that he was not used to suffer troubles. (Bahya, Genesis, 42:22.)

Midrash

Pharaoh tests Joseph by altering the details of his dream, but Joseph corrects him and accurately interprets the dream, impressing Pharaoh with his wisdom and discretion (Midrash Tanchuma, Miketz 3:5).

Midrash Tanchuma, Miketz 3:5

And Pharaoh said unto Joseph: “I have dreamed a dream (ibid.). As he was about to relate the dream to him, he decided to test Joseph by altering the dream slightly. He said: “Seven kine went up out of the Nile, fat and well-formed,” whereupon Joseph replied: “That is not so, you saw fat and healthy kine.” “And there were,” he said to him, “seven lean and ill-favored kine.” And Joseph replied: “You did not see this but rather ugly-appearing and thin-fleshed kine.” “And there were seven full and good ears of corn,” he continued. Whereupon Joseph answered: “That too is not so, you saw fat and good ones.” “There were seven shrunken ears of corn,” he added. And Joseph responded: “That is not so, you beheld seven ears of corn, withered thin and blistered by the east wind.” Pharaoh began to wonder about this. He said to him: “You must have been behind me when I had my dream,” as it is said: For inasmuch as God hath shown thee all this, there is none so discreet and wise as thou (ibid. v. 39).

Musar

Jacob's success in battle against the Emorites was attributed to his use of three "secret weapons" - charity, struggle against evil urges, and prayer. These weapons are referred to as הקול קול יעקב and were essential for Jacob's victories. Charity, in particular, was seen as a protective measure for soldiers going into battle, as seen in Psalms 85,14 and Exodus 30,12. This highlights the importance of charitable giving in overcoming dangers, especially in times of war.

Shenei Luchot HaBerit, Torah Shebikhtav, Ki Teitzei, Torah Ohr 70

We similarly find that when Jacob was embattled against the Emorites that he referred to his conquest of the city of Shechem as something he had acquired by means of "my sword and my bow" (Genesis 48,22). There was another element to this battle: The prayer Jacob offered up helped him succeed. Onkelos translates the words בחרבי ובקשתי as בצלותי ובבעותי, "with my prayer and my entreaty." It was Jacob's custom that whenever he was involved in a confrontation he would employ three kinds of weapons which our Rabbis have referred to as מלחמה, דורון, תפלה. These may be considered as Jacob's "secret weapons." The weapon called דורון, was gifts to charity; the weapon called מלחמה was the struggle against his evil urge; the weapon called תפלה needs no homiletical interpretation. These three weapons together are what are popularly known as הקול קול יעקב. The weapon of charity is also alluded to in a Biblical passage describing soldiers going into battle. Psalms 85,14 speaks of: צדק לפניו יהלוך וישם לדרך פעמיו, "Charity goes before him as he sets out on his way." We also have a verse in Exodus 30,12 ונתנו איש כופר נפשו, suggesting that a man can use his charitable gifts to help him overcome his blood-guilt, i.e. to save him from danger in war. The fact that only men over the age of twenty had to make this contribution is a clear indication that once one is of military age it may become a life-saver.

Quoting Commentary

Sforno explains that the term "מלאתך" in Exodus 22:28 refers to a heave for the priest of the grain harvest, borrowing from Genesis 41:22. Ramban delves into the significance of Jacob offering sacrifices to the God of his father Isaac before going to Egypt, highlighting the importance of honoring one's father over one's grandfather. He also discusses Onkelos' translations of various verses, particularly in relation to avoiding implications of corporeality in descriptions of God's actions and attributes.

Ramban on Genesis 46:1:1

AND HE OFFERED SACRIFICES UNTO THE G-D OF HIS FATHER ISAAC. The duty of honoring one’s father is more imperative than that of honoring one’s grandfather. Therefore the sacrifices are associated with the name of Isaac, and not with that of Abraham. Thus the language of Rashi. But this is not sufficient, for it would have been proper for Scripture to say, “and he offered sacrifices unto the G-d of his fathers,” without singling out any one person, just as Jacob said, The G-d before whom my fathers Abraham and Isaac did walk; (Further 48:15.) and in his prayer he said, O G-d of my father Abraham, and G-d of my father Isaac. (Above, 32:10.) Or Scripture should have said, “and he offered sacrifices to the Eternal,” just as it says in the case of Abraham, And he built there an altar unto the Eternal. (Ibid., 12:7.) And what need was there to explain it further? However, this verse contains a secret, which the Rabbis revealed to us there in Bereshith Rabbah: (94:5.) When Jacob was about to go down to Egypt he saw that the exile was beginning for him and his children, and he feared it, and so he offered many sacrifices to the Fear of his father Isaac (Above, 31:53.) in order that Divine judgment should not be aimed against him. This he did in Beer-sheba which was a place of prayer for his father, and from there he had taken permission when he went to Haran. (See Ramban above, 28:17.) Now Scripture uses the word z’vachim, [a term connoting peace-offerings], to inform us that they were not burnt-offerings as were his fathers’, as Abraham offered burnt-offerings. Our Rabbis have said (Zebachim 116a.) that Noachides (See Note 148 in Seder Vayishlach, also Note 222 in Seder Bereshith.) did not offer peace-offerings; they offered burnt-offerings. And concerning Noah it is clearly written, And he offered burnt-offerings on the altar. (Above 8:20.) But on account of his fear of the Eternal, Jacob offered peace-offerings in order to bring all Divine attributes into accord towards him, even as the Rabbis have expounded: (Torath Kohanim Vayikra 16:1.) “They are called sh’lamim (peace-offerings) because they bring shalom (peace) into the world.” Now his original intent was directed at the Divine attribute of power, this being nearest to Isaac. This is the explanation of that which the Rabbis mentioned in Bereshith Rabbah, (94:5.) i.e., that the duty of honoring one’s father is more imperative than that of honoring one’s grandfather. This explanation applies to that which the Rabbis have said there in yet another form: “First you greet the pupil and afterward you greet the Rabbi.” (The case refers to a procession of a Rabbi and his pupils on the road. Since the pupils travel in advance of the Rabbi, a person coming from the opposite direction would first meet the pupils and then the Rabbi. Similarly, Isaac is the pupil and Abraham is the Rabbi. Hence Jacob offered sacrifices to the G-d of his father Isaac.) I have seen this text in the Midrash of Rabbi Nechunya ben Hakanah: (Sefer Habahir, 135. See Note 42 in Seder Bereshith.) “And Jacob swore by the Fear of his father Isaac. (Above, 31:53.) Is there any one who swears by the belief of the Fear of his father? However, it was because Jacob was not yet given strength, and so he swore by the power given to his father, as it is said, And Jacob swore by the Fear of his father Isaac. (Above, 31:53.) And what is this? It is this concerning which Scripture writes, Then the fire of the Eternal fell, and consumed the burnt-offering, (I Kings 18:38.) and it is further written, For the Eternal thy G-d is a devouring fire, etc.” (Deuteronomy 4:24.) Thus far the Midrash. From the words of the Rabbis of this Midrash, we learn that it was for this reason that it does not say here, “and he offered sacrifices to the Eternal,” [but instead it says, “to the G-d of his father Isaac],” because now in Beer-sheba Jacob had already become privileged to possess his own portion [and needed only to bring all Divine attributes into accord towards him], (The words in the brackets are from the Commentary of Lvush to the Rekanati on the Torah, who quotes these words of Ramban.) as it is said, Thou wilt give truth to Jacob, mercy to Abraham, as Thou hast sworn unto our fathers from the days of old. (Micah 7:20.) It was therefore necessary to explain it now. Thus by the merit of the sacrifices, the G-d of his father Isaac appeared to him in the visions of the night (Verse 2 here.) with an ameliorated Divine attribute of justice. It is this which Scripture says concerning them, in the visions of the night, complementing that which He said, I am G-d, the G-d of thy father, (Verse 3 here.) for He is the G-d of Beth-el Who said to him in Haran, I am the G-d of Beth-el, where thou didst anoint a pillar; (Above, 31:13.) it is He Who is the G-d of thy father. This is the Name and this is the attribute. And He assured him that he should have no fear in Egypt for he will be found righteous in Divine judgment, and he will be redeemed after the affliction. This is the meaning of the Divine promise, And I will also surely bring thee up again. (Verse 4 here.) Now the Rabbi [Moshe ben Maimon] has written in the twenty-seventh chapter of the first part of the Moreh Nebuchim (Guide of the Perplexed) concerning Onkelos’ translation of the verse, I will go down with thee into Egypt, and I will also surely bring thee up again, (Verse 4 here.) [which Onkelos rendered here literally]: “I will go down with thee…and I will bring thee up.” And the Rabbi was amazed at the opinion of Onkelos, [namely, that the literal translation should be used], saying that Onkelos had exerted all his effort to remove any implication of G-d’s corporeality from all narratives in the Torah. Accordingly, in the case of any expression found in the Torah implying any mode of motion that refers to G-d, Onkelos ascribed the action to a certain glory that had been created for the occasion, or a manifestation of Divine Providence. Thus he translated And G-d came down (Exodus 19:20.) as “and G-d manifested Himself;” I will go down now and see (Above, 18:21.) as “I will manifest Myself now and see.” And if so, why did Onkelos here translate literally, “I will go down”? And so the Rabbi explained that since Scripture said at the outset of the matter, And G-d spoke unto Israel in the visions of the night, (Verse 2 here.) thus indicating that it is an account of what Jacob was told and not what actually took place, Onkelos therefore did not hesitate to literally translate the words as they were addressed to Jacob in the visions of the night, for the words in question represent an account of what Jacob was told, not what actually took place. There is thus a great difference between a communication transmitted in a dream or a vision of the night, or a communication designated as having been made in a vision or manifestation, and a communication given clearly, [not in a dream, such as communications introduced by phrases like these]: “And the word of the Eternal came unto me, saying,” or “And the Eternal spoke unto me, saying.” These are the words of Rabbi Moshe ben Maimon. Similarly he said (Moreh Nebuchim I, 48.) that Onkelos never translated expressions of “hearing” literally [when the Scriptural references were to G-d], but instead explained them as expressing that a certain matter reached the Creator, or that He accepted a prayer. Thus Onkelos translated the Eternal heard (Above, 29:33.) as “it was heard before the Eternal;” he translated the verse, I will surely hear his crying (Exodus 22:22.) as “I will surely accept his complaint.” But if the matter is as the Rabbi [Moshe ben Maimon] said, why does Onkelos shun literal translations of expressions of movement, and also avoid literal expressions of hearing due to his fear that they might indicate corporeality, but he does not in any place shy away from literally expressing “saying,” “speaking” or “calling,” whether the communication was in a dream or manifestation or overt speech, for in every case he translates: “and G-d said,” “G-d spoke,” “and G-d called unto Moses”? These expressions likewise signify corporeality, and Onkelos should have translated, “and it was said from before G-d,” or “and the glory of G-d said,” or “and G-d willed,” as is appropriate in each case, just as the Rabbi has explained (Moreh Nebuchim I, 65.) with reference to the terms “speaking” and “saying” when they refer to G-d. And why did Onkelos avoid literal translation in the case of “hearing” and did not do so with respect to “seeing,” which he translated as: “and the Eternal saw”? (Above, 6:5.) And that which the Rabbi has said (Moreh Nebuchim I, 48.) that “seeing” indicates mental perception as well as the sensation of sight, this applies all the more to “hearing” for it is employed in many places to indicate mental perception and will, such as: And Abram hearkened to the voice of Sarai; (Above 16:2.) Hear the voice of my supplications; (Psalms 28:2.) Yea, when ye make many prayers, I will not hear; (Isaiah 1:15.) And it shall come to pass, if thou shalt hearken diligently unto the voice of the Eternal thy G-d. (Deuteronomy 28:1.) And so also, leiv shomei’ah (I Kings 3:9.) (literally: a hearing heart, an understanding heart), and so also in the case of most of [the verses cited by Rabbi Moshe ben Maimon]. So Onkelos should not have been apprehensive of expressions of “hearing” as they only indicate acceptance of a matter by G-d and His being pleased with it, for he does not avoid literal translations of expressions of sight any place, but translates it literally in all cases even when seeing alone is involved. However, where a matter is not conceived by sight alone, but requires attention and discernment, Onkelos renders it as befits the subject. For example, when Scripture says, Because the Eternal hath looked upon my affliction, (Above, 29:32.) [Onkelos rendered it as, “because my affliction is manifested before the Eternal”]. The verse, I have surely seen the affliction of My people, (Exodus 3:7.) [was rendered by Onkelos as, “the enslavement of my people is manifest before me,” and the verse], And G-d saw the children of Israel, (Ibid., 2:25.) [he rendered as, “and the enslavement of the children of Israel was manifest before G-d],” since His seeing them was not just as a matter of perceiving their bodies but of His attention to their situation and His knowledge thereof. This is Onkelos’ method throughout the Torah, and not as the Rabbi’s opinion would have it, as a consquence of which opinion he had to declare [our version of Targum Onkelos] erroneous (Ramban refers here to Chapter 48 of the first part of the Moreh Nebuchim mentioned above, in which Rabbi Moshe ben Maimon (Rambam) sets forth the theory that Onkelos always renders “seeing” literally except where it is connected with wrong, injury or violence, in which cases he expresses it as “It was manifest before the Eternal.” Onkelos is thus consistent with the prophetic phrase, Thou canst not look on iniquity (Habakkuk 1:13). However, Rambam mentions that he found three passages which contradict his theory. One is the verse, And the Eternal saw that the wickedness of man was great upon the earth, (above, 6:5), and the other two are mentioned in the following note. In these three cases which are connected with wrong and violence, Onkelos should have expressed “seeing” in the form of “being manifest before the Eternal,” and yet he translated them literally! Rambam then concludes that our version of Onkelos is inaccurate in those three cases! It is this conclusion of Rambam with which Ramban takes issue in the text before us.) in [the following three places: the verse mentioned above, namely, And the Eternal saw], (Above, 6:5.) and two other verses, (And G-d saw the earth, and behold it was corrupt, (above, 6:12). And the Eternal saw that Leah was hated, (above, 29:31).) which Onkelos translated as, “and He saw,” since these translations do not fit his theory. With reference to expressions of “passing” Onkelos paraphrased and thus translated the expression, And the Eternal passed by before him, (Exodus 34:6.) as, “and He caused His Presence to pass before his [Moses’] face.” He did this so that the passing object would be, in accordance with Onkelos’ opinion, something created, as he would not ascribe any expression of motion to the Creator in accordance with what the Rabbi has mentioned. (Moreh Nebuchim I, 21.) But if this is so, why did Onkelos literally translate the verse, The Eternal thy G-d, He will go over before thee? (Deuteronomy 31:3. In our version of Onkelos, the text reads, “His word will go over.” Ramban’s objection is thus removed.) This is a form of motion occurring in a narrative (As opposed to “the visions of the night.” See the beginning of the section where Ramban explains this distinction which Rambam makes.) and yet Onkelos was not apprehensive about it! Similarly, Onkelos translated the verse, And Israel saw the great hand, (Exodus 14:31.) as, “and Israel saw the power of the great hand.” He added the term “power” due to the subsequent expression, that the Eternal did, (Exodus 14:31.) yet he left intact the expression, “the great hand” and was not apprehensive and fearful of the term “hand” being ascribed to G-d and did not paraphrase it at all! He did the same in literally translating, written with the finger of G-d. (Ibid., 31:18.) The Rabbi’s answer (Moreh Nebuchim I, 66.) that Onkelos thought that “the finger” was a created instrument which, by the will of the Creator, engraved the writing on the tablets, is not the truth. There is the verse, At His right hand was a fiery law unto them, (Deuteronomy 33:2.) in translation of which Onkelos wrote, “His right hand,” and he was not apprehensive of “the right hand writing,” that is lest it indicate corporeality, and such is the case also with “the finger” as mentioned above. He furthermore literally translated: Thou stretchest forth Thy right hand (Exodus 15:12.) as, “Thou raisest Thy right hand.” So also the verses: Thy right hand, O Eternal, dasheth in pieces the enemy; (Ibid., Verse 6.) Thy strong hand; (Deuteronomy 3:24.) By a mighty hand, and by an outstretched arm; (Ibid., 4:34.) And My hand take hold on judgment; (Ibid., 32:41.) The eyes of the Eternal thy G-d are always upon it. (Ibid., 11:12.) [Onkelos literally translated all of these verses without fear that the terms “hand” and “eyes” might indicate corporeality.] Now in the case of Jacob, the Scriptural narrative begins, And he dreamed, and behold a ladder set up on the earth, etc., and yet Onkelos, fearing corporeality, translated [the verse, And, behold, the Eternal stood beside him], (Above, 28:12-13.) as “and, behold, the Glory of G-d stood beside him,” and he did not translate literally, “and, behold, the Eternal” although it was in a dream. (Rabbi Moshe ben Maimon’s thesis is that the reason Onkelos did not paraphrase the verse, I will go down with thee into Egypt, but translated it literally, is that the narrative begins with a statement that it was in a vision of the night. Ramban questions this thesis, for in the story of the ladder, which is also introduced as a dream, Onkelos avoided possible indications of corporeality, and accordingly he paraphrased the verses.) He further translated the expression, And, behold, I am with thee, (Above, 28:15.) as “and, behold, My word will be in thy help,” and did not say literally, “and, behold, I am with thee,” just as he literally translated, “I will go down with thee,” even though the story of the ladder is a statement of what Jacob was told, [not a narrative of what took place], and is completely analogous to the narrative of the dream here. Again, Onkelos literally translated the expression, And I will be with thy mouth, (Exodus 4:12.) [even though the story there is not introduced as a vision of the night or a dream], and on the other hand he translated the verse, And He said, Certainly I will be with thee, and this shall be the token unto thee, (Ibid., 3:12.) as “behold, My word will be with thee.” Furthermore, Onkelos does not always translate literally in the case of dreams. Thus he rendered the verses, And G-d came to Abimelech in a dream of the night, (Above, 20:3.) And G-d came to Laban in a dream, (Ibid., 41:22.) as “and the word came from before G-d.” Should you say that Onkelos paraphrased it there because he was concerned lest one think that G-d came to them before the dream, and one might thus think that G-d’s appearance actually took place, [this would still not justify his using the expression, “and the word came,”] for in the case of Solomon it is written, In Gibeon the Eternal appeared to Solomon in a dream, (I Kings 3:5.) and yet Jonathan ben Uziel (See Note 152 in Seder Noach.) translated it as, “G-d revealed Himself to Solomon,” even though, according to Rabbi Moshe ben Maimon, a narrative introduced as a dream is rendered by Onkelos and Jonathan as it was actually said. They find no difficulty in translating such a statement literally, even though the expression connotes corporeality, because since it occurs in a dream, they understand that it is inexact. Thus in the case of Solomon, since the Eternal appeared to him in a dream, it was proper for Jonathan to give a literal account of the occurrence, for since Scripture relates that it was in a dream by night, (I Kings 3:5.) one would himself infer that it was not real but only a dream in which the person dreaming imagined it to be so. [Now since Jonathan did not paraphrase the account of Solomon’s dream, although Onkelos did so in the case of the dreams of Abimelech and Laban, it thus helps to disprove the thesis of Rabbi Moshe ben Maimon that accounts of what occurred in man’s imagination are not paraphrased by the Targum.] Now do not think that Jonathan ben Uziel did this because the term “seeing” in reference to dreams is not found in Aramaic — for the verse, And I saw in my dream, (Above, 41:22.) is indeed translated [in Targum Onkelos] as “I saw,” and in the case of the dream of Nebuchadnezzar, it likewise says in Aramaic, Thou O King, sawest. (Daniel 2:31.) And so did Onkelos translate the verse, Your murmurings are not against us, but against the Eternal, (Exodus 16:8.) as “but against the word of G-d.” Onkelos thus paraphrased here even though there is no fear or apprehension of corporeality connoted by literal translation. Likewise, he translated And the people spoke against G-d, and against Moses (Numbers 21:5.) as, “and the people murmured against the word of G-d.” So also the verses, Between Me and you, (Above, 9:12.) and Between G-d and every living creature, (Ibid., Verse 16.) were translated by Onkelos as: “between My word and you,” “between the word of G-d and every living creature.” There are many similar examples [of verses which he paraphrased in spite of the fact that there would have been no apprehension of intimating corporeality had he translated literally]. And so also he translated The Eternal watch (Ibid., 31:49.) as “the word of G-d watch;” G-d is witness (Ibid., Verse 50.) as “the word of G-d is witness.” Yet there would be no apprehension of corporeality had those expressions been literally translated. Besides, what sense is conveyed here by the expression, “the word of G-d’ watch or witness”? Similarly the verse, Swear unto me here by G-d, (Ibid., 21:23.) is rendered by Onkelos as “swear unto me by the word of G-d,” although people who swear do not mention, “I swear by the word of G-d.” There are many other such cases in Onkelos, and their secret meaning is known to the learned students [of the mystic lore of the Torah]. Likewise, with respect to the term “standing” when applied to G-d, the Rabbi said (Moreh Nebuchim I, 28.) that Jonathan ben Uziel’s intent was to explain it as meaning “to endure permanently,” and therefore he translated the expression, And His feet shall stand, (Zechariah 14:4.) as “and He will appear in His might.” So also all expressions denoting contact and motion were rendered by him as “the might of G-d.” Yet Onkelos had no apprehension of the term “standing.” and he translated it literally: Behold, I will stand before thee there upon the rock. (Exodus 17:6.) And concerning that which the Rabbi has said (Moreh Nebuchim I, 27.) that all expressions denoting any mode of motion are rendered by Onkelos as the revelation of the Divine Presence, or the manifestation of a certain Glory that had been created for the occasion, now Onkelos avoids even literal translation of verses which mention “seeing” the Glory [of G-d, and would certainly oppose using it to denote expressions of motion]. Thus he translates the verse, And the glory of the Eternal appeared unto all the congregation, (Numbers 16:19.) as “and the glory of G-d was manifested,” just as he said in translation of the verse, And the Eternal came down, (Exodus 19:20.) “and the Eternal manifested Himself,” and did not translate it literally as “and the glory of the Eternal appeared.” He also likewise translates “seeing,” when referring to angels, as “and he manifested himself.” (Onkelos, ibid., 3:2.) Now if it is as the Rabbi [Moshe ben Maimon] said (Moreh Nebuchim I, 27.) that in the case of angels, or manifestation of a certain glory that had been created for the occasion, Onkelos does not hesitate to literally translate expressions denoting corporeality, it would have been proper for him not to avoid expressions of literal “seeing” of angels by man, and should there translate it as “and he appeared,” just as he has literally rendered the verse, For I have seen ‘Elokim’ face to face, (Above, Verse 32.) as “for I have seen an angel of G-d.” Heaven forbid that the Divine Presence or the Glory created for the occasion be anything except the glorious Divine Name, blessed be He, as the Rabbi has expressed himself here (Moreh Nebuchim I, 27.) and in many chapters of his book. Thus Onkelos translated the expression, If Thy face go not, (Exodus 33:15.) as “if Thy Divine Presence go not among us.” Now, other than the glorious Divine Name, blessed be He, Moses did not want a special Glory created to go with him, since the Holy One, blessed be He, had already told him, Behold Mine angel shall go before thee, (Ibid., 32:34.) and Moses was not pleased with it. He instead wanted that G-d in His own glory should go with him. Also, after G-d heard his plea and told him, I will do this thing also that thou hast spoken, (Ibid., 33:17.) Moses said, Let the Lord, I pray thee, go in the midst of us, (Ibid., 34:9.) and this Onkelos rendered as “let now G-d’s Divine Presence go among us.” (We thus see that even here, where it is clear from the context that the verse refers to G-d and not an angel, Onkelos does not hesitate to translate “going” literally.) He similarly translated the expression, Thou canst not see My face, (Ibid., 33:20.) “thou cannot see the face of My Divine Presence, for man shall not see Me.” [In translating the verse in the book of Ezekiel, Blessed be the glory of the Eternal from His place,] (Ezekiel 3:12.) Jonathan ben Uziel said, “Blessed be the glory of the Eternal from the region of His Divine abode.” Now if by this “Glory,” [which is mentioned in the book of Ezekiel] Scripture refers to the Creator in His true essence, analogous to the verse, Show me, I pray Thee, Thy glory, (Exodus 33:18.) which the Rabbi has indeed so interpreted, (Moreh Nebuchim I, 54 and 64.) then how did [Jonathan ben Uziel] in translating the verse mention “the region of His Divine abode” [when the terms “region,” “abode,” etc., indicate corporeality]? And if one would say that the verse in Ezekiel refers to a certain glory that had been created for the occasion, as is the opinion of the Rabbi with respect to the verse, And the glory of the Eternal filled the tabernacle, (Exodus 40:35. Moreh Nebuchim I, 64.) and other similar verses, then how did the angels direct their words, “Blessed, etc.,” towards it when he who blesses and prays to a glory created for an occasion is as he who worshipped idols? The teachings of our Rabbis also contain many texts which indicate that the name Shechinah (Divine Presence) is identical with G-d, blessed be He. But all these subjects, [some of which are rendered literally and some of which are paraphrased, are not influenced by a fear of using terms denoting corporeality but rather by secrets] of the Cabala (See Note 56 in Introduction to Sefer Bereshith.) known to Onkelos and Jonathan ben Uziel, and the secrets thereof are revealed to those who know the mystic lore of the Torah. Thus in the Revelation on Mount Sinai, wherever Elokim is mentioned in that section, Onkelos renders it as “the Glory” or “the Word of G-d,” but when Scripture mentions the Tetragrammaton he does not so render it. All this is done by Onkelos with extraordinary care and wisdom, and I will yet mention (See Ramban on Exodus 20:19.) this with the help of G-d, blessed be He. Now the reason that Onkelos literally translated the verse, And ‘Elokim’ spoke all these words, saying, (Ibid., 20:1.) [rather than render it, “and the Glory of G-d spoke,” as he usually does wherever Elokim is mentioned], is that it is said, Face to face the Eternal spoke (Deuteronomy 5:4.) unto your whole assembly. (Ibid., Verse 19.) The student learned [in the mystic lore of the Cabala] will understand. However, the reason why Onkelos here literally translated, I will go down with thee to Egypt, [and did not paraphrase it as “My Glory will go down with thee],” is that he wanted to allude to that which the Rabbis have said: (Mechilta Shirah 3. See also Megillah 29a.) “When they were exiled to Egypt, the Divine Presence went with them, as it is said, I will go down with thee to Egypt. When they were exiled to Elam, the Divine Presence went down with them, as it is said, And I will set My throne in Elam.” (Jeremiah 49:38.) Thus both the verse which speaks of G-d “saying” [namely, And He said, I am G-d, the G-d of thy father, etc.], (Verse 3 here.) and [the verse which speaks of G-d] “going down,” [namely, I will go down with thee], are alike [for they both refer to the Creator in His true essence], as I have explained above, and therefore he could not, under any circumstances, have translated in any other way, as I have hinted. But there in the case of Jacob’s dream, Onkelos could not have literally translated, “and behold I am with thee,” [and was forced to paraphrase it as, “and My word will be in thy help],” (Above, 28:15.) because it is written there, And, behold, the Eternal stood beside him. (28:13. Since the Tetragrammaton (“the Eternal”) represents the attribute of mercy, had Onkelos literally translated Verse 15, “and, behold, I am with thee,” it would have indicated that this attribute would follow Jacob into exile since at the outset of this matter in Verse 13, Scripture uses the Tetragrammaton. Hence Onkelos translated Verse 15 as, ‘and My word will be in thy help,’ which is a reference to the attribute of judgment. (Bei’ur Ha’lvush to Rekanati on the Torah, who quotes the words of Ramban.)) The student learned [in the mystic lore of the Cabala] will understand. And due to the fact that Onkelos found the meaning of this verse not to be in line with its plain meaning, he therefore spurned [literally translating the rest of the verse, and rendered it as referring to assistance], and thus he said, “My word will be in thy help,” instead of saying “My word will be with you,” as he said in the case of Moses. (Ibid., 3:12.) And may G-d show us wonders in His Torah.

Sforno on Exodus 22:28:1

מלאתך, the heave for the priest of your grain harvest. The word מלאה appears to be borrowed from Genesis 41,22 where the good ears of corn in Pharaoh’s dream are described as such.

Targum

In Genesis 41:22, both Onkelos and Targum Jonathan describe a dream where seven healthy ears of grain grow on one stalk.

Onkelos Genesis 41:22

Then I saw in my dream that behold seven ears of grain [corn], wholesome and good, came up on one stalk.

Targum Jonathan on Genesis 41:22

And I saw in my dream, and, behold, seven ears arose on one stalk, full and good;

וְהִנֵּה֙ שֶׁ֣בַע שִׁבֳּלִ֔ים צְנֻמ֥וֹת דַּקּ֖וֹת שְׁדֻפ֣וֹת קָדִ֑ים צֹמְח֖וֹת אַחֲרֵיהֶֽם׃ 23 E but right behind them sprouted seven ears, shriveled, thin, and scorched by the east wind.
Various commentators offer different interpretations of the word "tz'numoth" in Genesis 41:23, with Ramban suggesting it means "separated into many pieces," Ibn Ezra equating it to "images" or "hard," Rashbam suggesting it means "hard as stone," Radak referencing the Talmudic term for dried bread, Tur HaArokh explaining it as "split open into many small sections," and Siftei Chakhamim discussing Pharaoh's use of the term in the context of Joseph's interpretation of the dream, while Rashi translates it as "parched," relating it to a lack of moisture and hardness similar to a rock. In the Midrash, Pharaoh tests Joseph by altering details of his dream, but Joseph corrects him each time, proving his wisdom and insight. Bartenura explains that the term "בבכורות" in Genesis 41:23 refers to the time when the produce are ripe and full, with the basket containing less as they begin to shrink and shrivel up. In the Targum, Onkelos and Targum Jonathan describe seven ears of corn that were shriveled, thin, and scorched by the east wind, growing after healthy ears.

Commentary

Various commentators provide different interpretations of the word "tz'numoth" in Genesis 41:23, with Ramban suggesting it means "separated into many pieces," Ibn Ezra equating it to "images" or "hard," Rashbam suggesting it means "hard as stone," Radak referencing the Talmudic term for dried bread, Tur HaArokh explaining it as "split open into many small sections," and Siftei Chakhamim discussing Pharaoh's use of the term in the context of Joseph's interpretation of the dream. Rashi translates it as "parched," relating it to a lack of moisture and hardness similar to a rock.

Ibn Ezra on Genesis 41:23:1

WITHERED. The word tzenumot (withered) is not found elsewhere in Scripture. Its meaning is the same as that of rekot (empty). (Joseph in verse 27 refers to the ears as rekot (empty). In our verse they are described as tzenumot. According to I.E., Joseph substituted a synonym. I.E. explains these substitutions in his comments on verse 19.) Others say that tzenumot means images, (In a manner of speaking images are imitations. Similarly applying this concept these things were in the shape of ears but empty on the inside (Krinsky). Or images have no practical use, neither did these ears (Cherez). Weiser suggests that what I.E. says is that images are hard; these, too, were hard and could not serve as food. According to the latter interpretation I.E. agrees with Rashi who interprets tzenumot as hard.) for that is its meaning in Arabic.

Radak on Genesis 41:23:1

צנמות, a word which is understood based on our sages (Rashi, Ram’ban) quoting the expressionפת צנומה בקערה (Berachot 39, “dried bread placed in a dish to soak it in water.”) The interpretation of the dream is now perfectly clear.

Ramban on Genesis 41:23:1

‘TZ’NUMOTH,’ THIN. Tz’numa is Aramaic for “a rock.” That is, they are like wood without sap and hard as rock. But Onkelos translated, natzan lakyan (their blossom is stricken), i.e., there is nothing in them but their withered blossom because they were empty of grain. Thus the language of Rashi. But ears of corn when empty of grain have no blossoms! Pharaoh also did not see the ears of corn when they blossomed; he saw them full and good, (Verse 22 here.) and thin, and parched with the east wind. (Verse 23 here.) Likewise, Rashi’s interpretation deriving tz’numoth from tz’numa as signifying “rocky” is also not correct. Thin ears of corn are not as hard as rocks. But the meaning of tz’numoth is “separated,” [fragmented] into many pieces. It is the Rabbinic word: (Berachoth 39a.) “Bread hatz’numa in a bowl requires the blessing of hamotzi,” (The standard blessing for bread.) the word hatz’numa meaning “cut bread,” or more exactly, pieces of bread (Rashi, however, in his commentary to Berachoth, translates it as “hard pieces of bread.” This is consistent with his interpretation here.) in a bowl upon which he pours soup, and each part is eaten without any other bread. This likewise is the meaning of the Targum, who uses the word natzan, which signifies “cut and deficient.” The usage of the word natza is similar to that in the saying of the Rabbis: (Baba Bathra 54a.) “If one transfers dirt from a malya into malya or natza into natza, it does not constitute taking possession, (In order to take legal possession of a field, the buyer must perform some constructive act indicating ownership, such as fixing a fence, etc. But this particular act, as explained further, contributes nothing to the field.) but if he takes malya and throws it into natza, it does constitute an act of taking possession.” Now a high place in a field solidly filled with earth is called malya, and one in which there is an appreciable shortage of earth is called natza. (Thus if the buyer took earth from one malya to another, or from one natza to another, he has not improved the land. Hence it does not constitute an act of taking possession. But if he took earth from a malya and filled in a natza, he has performed a constructive act, and it therefore constitutes an act of taking possession.) Here likewise the opposite of “full ones” is tz’numoth, and (the singular) natzan is the opposite of malyan (a full one). The situation described here in the verse is that the ears were not full of grain but that there were empty spots without grain in them, and in other places, higher up on the stalk, the ears were wind-beaten and empty. This was why Joseph used the word reikoth (empty ones), (Verse 27 here. Compare Verse 23.) instead of tz’numoth as there were there places on the ears which contained no grain whatever.

Rashbam on Genesis 41:23:1

וצנומות, its meaning is in accordance with the context in which the word appears. It is unique in Scriptures. One may suggest that the word means the same as in the Talmud Baba Batra 18 where it refers to something hard as stone, devoid of any moisture.

Rashi on Genesis 41:23:1

צנמות PARCHED — In Aramaic צונמא signifies a rock. They are like wood without moisture and as hard as a rock. But in the Targum it is translated by נצן לקין “their blossom is stricken” — there was nothing in them but the withered blossom, because they were empty of grain).

Siftei Chakhamim, Genesis 41:23:1

Onkelos translates it נצן לקין... Question: Why does Rashi cite Onkelos, when he already cited a [differing] Aramaic translation, “dry as a stone”? [The answer is:] It seems Rashi is thereby answering a question. Pharaoh had said to Yoseif that the ears were צנומות, but Yoseif did not interpret this at all. He interpreted only “bad-looking” and “thin” (v. 27). Furthermore, in Pharaoh’s above-stated dream it does not even mention צנומות. We are forced to say that Pharaoh told him something he never dreamed because he wanted to find out whether Yoseif would interpret correctly. Pharaoh reasoned: if he grasps this, he then understands the [correct] interpretation of the dream. Yoseif grasped it and did not interpret צנומות at all. Perforce, this is the plain meaning of Scripture. Rashi questions this: how did Yoseif grasp it? Was he a prophet? [To answer this,] Rashi cites the first Aramaic translation of צנומות, “dry as a stone.” Yoseif reasoned that צנומות could not have been in the dream because if the curse was to the point of “dry as a stone,” the world could not survive. Yoseif assumed there must have been some moisture. But a question remains: How do we know that צנומות means “stone”? Perhaps it means נצן לקיין, [as Onkelos says]? Thus Rashi explains that also Onkelos’ translation conveys lack of moisture, since נצן means, “They had only the נץ... no seeds.” (Maharshal)

Steinsaltz on Genesis 41:23

Behold, seven ears of grain, parched, thin, and blighted by the east wind, growing after them.

Tur HaArokh, Genesis 41:23:1

צנומות, according to Rashi the word means, “stone-hard,” meaning that it is completely dried out from seed as translated by Onkelos. נצן לקין. Nachmanides questions how one can speak of נץ when the subject is kernels, a stage when נצים, blossoms, have long disappeared. Pharaoh had not seen any of these growing stalks of grain in a stage of budding, blossoming. He had only seen them after their growing process had been completed and the kernels were either full and healthy looking, or dried out, windblown, proof of harvest failure. Therefore, he explains the word צנומות to mean “split open into many small sections”. A similar word is commonly used to describe bread which has shrunk due to being dried out, פת צנומה. Such bread remains are sometimes placed in a bowl, so that when mixed with milk or some other liquid it can be made edible again. The word נצן is also understood as meaning something hollow, empty, lacking earth, i.e. the word is the opposite of מלאה, full. The husks were not full of wheat kernels as they should have been. When the Torah reports the dream objectively, [not as remembered by Pharaoh, Ed.] it said of Pharaoh והנה עומד על היאור, “and here he was standing above the river.” When Pharaoh relates the dream to Joseph, he does not describe himself as having stood above the river, but as having stood on the banks of the river, על שפת היאור. This was Pharaoh’s way of paying tribute to the river which was the mainstay of Egypt’s economy, so much so that Pharaoh worshipped the river as a deity. Describing himself as “standing above the river,” would have been an insult to the river in Pharaoh’s eyes. This consideration also explains why in the Torah’s report, both the good cows and the starved-looking cows are described as “rising from the river,” whereas in Pharaoh’s report the good cows are described as “rising from the river,” whereas the poorly looking cows are simply described as “following behind them,” and no mention is made of the word “the river.” The river must not be perceived as the origin of anything negative. It is always a source of blessing in the eyes of those who worship it as a deity. Pharaoh also described the appearance of the good cows as “of healthy flesh and of well formed shape,” whereas the Torah’s report describes them as “of beautiful appearance and healthy flesh,” in that order. We find similar minor variations in the description by Pharaoh of the poorly looking animals, and the objective description by the Torah of the same phenomenon. Joseph points out to Pharaoh that he had not told him precisely what he had seen, but had given him an edited version. Nonetheless, he says,” it is all one dream,” [even if you have tried to confuse me by not relating it accurately, Ed.] The interpretation of the dream, i.e. what it portends, is not affected by the changes you have made in how you related it. When Pharaoh heard that Joseph had first hand knowledge of his dream not from his mouth but from a higher source, he was dumbfounded and convinced that he had truly received a message from G’d, one that had required a man of Joseph’s caliber to reveal its meaning to him.

Midrash

Pharaoh tests Joseph by altering details of his dream, but Joseph corrects him each time, proving his wisdom and insight. Pharaoh is impressed and acknowledges Joseph's exceptional understanding and discretion (Midrash Tanchuma, Miketz 3:5).

Midrash Tanchuma, Miketz 3:5

And Pharaoh said unto Joseph: “I have dreamed a dream (ibid.). As he was about to relate the dream to him, he decided to test Joseph by altering the dream slightly. He said: “Seven kine went up out of the Nile, fat and well-formed,” whereupon Joseph replied: “That is not so, you saw fat and healthy kine.” “And there were,” he said to him, “seven lean and ill-favored kine.” And Joseph replied: “You did not see this but rather ugly-appearing and thin-fleshed kine.” “And there were seven full and good ears of corn,” he continued. Whereupon Joseph answered: “That too is not so, you saw fat and good ones.” “There were seven shrunken ears of corn,” he added. And Joseph responded: “That is not so, you beheld seven ears of corn, withered thin and blistered by the east wind.” Pharaoh began to wonder about this. He said to him: “You must have been behind me when I had my dream,” as it is said: For inasmuch as God hath shown thee all this, there is none so discreet and wise as thou (ibid. v. 39).

Quoting Commentary

Bartenura explains that the term "בבכורות" refers to the time when the produce are ripe and full, with the basket containing less as they begin to shrink and shrivel up, referencing Genesis 41:23.

Bartenura on Mishnah Terumot 4:6:3

בבכורות – at the time when the produce are in their ripening stage and are in their fullness and the basket includes less of them from what it holds of them at the end of the summer, when they begin to reduce in size and they are shriveled [and] thin (see Genesis 41:23).

Targum

In Genesis 41:23, Onkelos and Targum Jonathan both describe seven ears of corn that were shriveled, thin, and scorched by the east wind, growing after healthy ears.

Onkelos Genesis 41:23

And behold seven ears, shriveled, thin [smitten] and scorched [beaten] by the east wind, grew up after them.

Targum Jonathan on Genesis 41:23

and, behold, seven ears withered, thin,* blighted with the east wind, sprang up after them.

וַתִּבְלַ֙עְןָ֙ הַשִּׁבֳּלִ֣ים הַדַּקֹּ֔ת אֵ֛ת שֶׁ֥בַע הַֽשִּׁבֳּלִ֖ים הַטֹּב֑וֹת וָֽאֹמַר֙ אֶל־הַֽחַרְטֻמִּ֔ים וְאֵ֥ין מַגִּ֖יד לִֽי׃ 24 E And the thin ears swallowed the seven healthy ears. I have told my magician-priests, but none has an explanation for me.”
The text discusses Pharaoh's dream about cows and ears, with Joseph interpreting the dream as being from God. In the Second Temple period, a similar dream with ears of corn is described. Targum translations of Genesis 41:24 mention Joseph seeking interpretation from magicians who cannot provide an explanation.

Commentary

Sforno notes Pharaoh believed his dream was one dream, while his wise men thought it was two separate dreams. Haamek Davar questions why the Sages are not mentioned, suggesting their wisdom was not sufficient for interpreting such a dream. Steinsaltz highlights Pharaoh's frustration with the lack of interpretation from his magicians and seeks Joseph's explanation.

Haamek Davar on Genesis 41:24:1

I have told my sorcerers, but nobody can explain it to me - All this seems unnecessary [ed. that he has told his sorcerers]. [It also seems unnecessary] that he as already said nobody could explain it. Furthermore, we must investigate why the Sages (חכמים) aren't mentioned, because it says (Genesis 41:8) that he also sent for the Sages. Rather, this is simply referring to the question that Pharaoh asks Joseph. Joseph was wondering why Pharaoh hadn't consulted with his sorcerers, and Pharaoh responds that he had but they couldn't answer him. And from there, there's no cause to wonder about [why] the Sages (חכמים) [were not mentioned] because their wisdom wasn't sufficient enough to understand the deep details of such a dream. But the sorcerers who made magic needed such details in order to interpret the dream, and if so, it is obvious that [he didn't need to mention the Sages]. [summary - the Sages and the sorcerers needed each other to properly interpret the dream, and thus the fact that one of them couldn't do anything logically implies the other couldn't as well].

Sforno on Genesis 41:24:1

ואין מגיד לי. He noted that all his professional wise men proceeded from the premise that they had to interpret two separate dreams. Pharaoh, however, was convinced that it was one dream as he himself had said when telling it and introducing his narrative in verse 22 with the word בחלומי, “in my dream.” (sing.)

Steinsaltz on Genesis 41:24

The thin ears swallowed the seven good ears. I told it to the magicians, but no one could tell me. Since I have not received a satisfactory interpretation from the magicians, I await your response.

Midrash

Joseph is brought before Pharaoh, who shares his dream about cows and ears with Joseph, seeking interpretation. Pharaoh's throne is described as having seventy steps, and it was a rule in Egypt that a man ascending the steps to speak to the king must know the seventy languages. Joseph responds by telling Pharaoh that the interpretation of the dream is with God.

Sefer HaYashar (midrash), Book of Genesis, Miketz 4

And when the king heard the words of the chief butler the king gave orders that the wise men ‎of Egypt be not slain. And the king commanded further unto his servants to bring Joseph ‎before him, and he said unto them: Go ye unto him, but do not frighten him lest he be ‎confused and unable to speak correctly. And the servants of the king went unto Joseph and ‎they took him hastily from the dungeon, and they shaved him and changed his prison ‎garments, and he came before the king. And the king was seated upon his throne in his royal ‎garments, girt with the golden Ephod, and the ornaments that were upon him sparkled, and ‎the carbuncle and the ruby and the emerald flashed, and all the precious stones that were ‎upon the head of the king were blazing, and Joseph was greatly astonished at the sight of the ‎king. And the throne upon which the king sat was covered with gold and with silver and with ‎onyx stones, and there were to it seventy steps. And it was the rule in all the land of Egypt, ‎when a man came to speak unto the king, and if he was a prince or one highly esteemed by ‎the king, that he ascended toward the king up to the thirty-first step, and the king would ‎descend to the thirty sixth step and speak unto him. And if he was of the common people, he ‎ascended to the third step, and the king descended to the fourth and spoke unto him. And it ‎was further their rule that every man who understood to speak the seventy languages, he ‎would scale the seventy steps, and while ascending he would speak until he reached the king. ‎And any man that knew not all the seventy languages was permitted to ascend the steps ‎according to the number of his languages. And it was a law in Egypt, in those days, that no man ‎could be king over them unless he knew the seventy languages. And when Joseph appeared ‎before the king he bowed down before him to the ground, and he ascended three steps, and ‎the king sat down on the fourth and he spoke unto Joseph saying: I have dreamed a dream ‎and no one can interpret it correctly. And I commanded to-day all the magicians of Egypt and ‎all the wise men came before me, and I told my dream unto them, but there was none among ‎them to interpret it correctly. And now I have heard of thee this day that thou art a wise man, ‎know ing to interpret correctly every dream. And Joseph answered Pharaoh saying: Let the ‎king relate his dream which he hath dreamed, for verily his interpretation is with God. And ‎Pharaoh related his dream unto Joseph concerning the cows and concerning the ears. And ‎when the king ceased speaking, ‎

Quoting Commentary

The text discusses the repetition of anecdotes in the Torah, such as the stories of Eliezer and Pharaoh's dreams, with small changes in expression and words. It suggests that easy subject matter should be taken as metaphorical for more difficult matters, and that being precise in these stories in Genesis can help one be precise in matters of faith as outlined in Deuteronomy (Gevia Kesef 19:9).

Gevia Kesef 19:9

There is, however, another observation on the isue of the repetition of anecdotes that involve changes in expression and words, such as the story of Eliezer and the story of the dream of Pharaoh. (31. In Gen. 24 Eliezer repeats, with small changes, the events that had occurred previously, as described in the Torah. In Gen. 41:1-24 Pharaoh’s dreams are first described as they happened, and then as they were related by Pharaoh, with small changes.) Easy subject matter is to be taken as metaphorical and analogous to more difficult matters, as the sages said, “Extrapolate from the explicit to the implicit,” (32. BT Yoma 59a.) which is also what all the philosophers usually say. Now Moses in the Torah on several occasions repeats things with small changes, especially | in Deuteronomy. (33. He means that by learning to be precise in these stories in Genesis, one is able to be similarly precise in the matters of faith as outlined in the repeated passages in Deuteronomy.)

Second Temple

The text describes a dream where seven healthy ears of corn are swallowed by seven thin and wind-blasted ears, referencing Genesis 41:17-24.

On Dreams, Book II 32:4

[218] And after I had waked I slept, and saw again in my sleep that seven ears of corn came up on one stalk, full and good, and other seven ears thin and wind-blasted grew up beside them, and the seven ears swallowed up the good and full ears” (Gen. 41:17–24).

Targum

In Genesis 41:24, Onkelos and Targum Jonathan both translate the verse similarly, with Onkelos using the term "smitten" and Targum Jonathan using "devoured" to describe the thin ears consuming the good ears. Both commentaries also mention Joseph seeking the interpretation of the dream from the magicians, but they are unable to provide an explanation.

Onkelos Genesis 41:24

The thin [smitten] ears swallowed the seven good ears. I said this to the wizards, but none of them could tell me [its meaning].

Targum Jonathan on Genesis 41:24

And the seven thin ears devoured the seven good ears. And I told the magicians, but there is no one who can teach me.

וַיֹּ֤אמֶר יוֹסֵף֙ אֶל־פַּרְעֹ֔ה חֲל֥וֹם פַּרְעֹ֖ה אֶחָ֣ד ה֑וּא אֵ֣ת אֲשֶׁ֧ר הָאֱלֹהִ֛ים עֹשֶׂ֖ה הִגִּ֥יד לְפַרְעֹֽה׃ 25 E And Joseph said to Pharaoh, “Pharaoh’s dreams are one and the same: Pharaoh has been told what God is about to do.
Chasidut emphasizes Yaakov's blessing canceling harmful decrees, while those who study Jewish law create bodies for evil forces. The Commentary highlights God's prophetic dream to Pharaoh about abundance and famine, with Joseph emphasizing the importance of preparation. The Midrash discusses Pharaoh seeking interpretations from magicians and the significance of the number "one" in Joseph's interpretation. Musar reflects on Joseph's rise to power and his constant crediting of God for his accomplishments. Quoting Commentary reinforces the message from God through repetition and the metaphor of animals in Pharaoh's dream. The Targum states that Joseph tells Pharaoh his dream is one and from God.

Chasidut

Yaakov's blessing in Egypt allowed people to sow seed despite predicted famine; Joseph's statement to Pharaoh about God's decree did not account for the influence of a tzaddik like Yaakov, who could bring about a cancellation of harmful decrees. Those who study Jewish law create bodies for evil forces seeking embodiment.

Kedushat Levi, Genesis, Vayigash 16

Genesis 47,19. “and provide us with seed so that we ‎may live and not die.” See Rashi’s commentary on ‎this verse who explains that since the arrival of Yaakov in Egypt ‎and his blessing, the people had begun to sow seed again ‎although the famine had been predicted to last for seven years. ‎Compare also the answer to the question of Nachmanides how ‎Yaakov was able to annul an interpretation given by his son of ‎Pharaoh’s dream according to which the famine would last for ‎seven years. After all, Joseph had spoken in the name of G’d when ‎he had told Pharaoh: ‎את האלוקים עושה הגיד לפרעה‎, “G’d has ‎revealed to Pharaoh that which He is about to do.” (Genesis 41,28) ‎Joseph had implied that no tzaddik could interfere with this ‎decree of G’d, although the Talmud in Moed Katan 16 told ‎us of the ability of the tzaddik through his prayer to bring ‎about a cancellation of harmful decrees. We must answer that ‎what Joseph had told Pharaoh at that time concerned the existing ‎circumstances, when there was no tzaddik in Egypt whose ‎prayer could influence G’d to rescind part or all of His decree. ‎With the arrival of Joseph’s father in Egypt, circumstances had ‎changed, as there now was a tzaddik of sufficient caliber to ‎bring about a cessation of this decree. This is why Joseph could ‎hand out seed and this was not a waste.‎

Likutei Moharan 54:6:4

Thus this imagination, which is the aspect of the evil forces, a disembodied spirit, seeks for itself a body in which to reside. It goes to those who study Jewish law, because they create everything through their words of Torah. that through them a body will be created for it in which to be enclothed. {“Yosef said to Pharaoh, ‘Pharaoh’s dream has a single meaning…. The reason that Pharaoh had the same dream twice is because the process has already been set in motion by the Lord, and the Lord is rushing to do it’” (Genesis 41:25, 32).}

Commentary

God has informed Pharaoh about future events through his dreams, indicating a period of abundance followed by famine and the need for a good leader to prepare for it. This prophetic dream was one and the same, with the interpretation given to Pharaoh by Joseph, who explained that it was a single message from God. Pharaoh's dream of both cows and ears symbolized the upcoming years of plenty and famine, with God providing advance knowledge for Pharaoh to make necessary provisions. Joseph's interpretation highlighted the importance of being prepared for the future, as revealed by God to the king.

Chizkuni, Genesis 41:25:1

את אשר אלוקים עושה, “that which G-d is about to do etc.;” what He wishes to do in His world He has revealed to Pharaoh, seeing that he is a king and has been charged with looking after his people, He has provided him with a means to do his duty.

Or HaChaim on Genesis 41:25:1

את האלוקים עושה הראה לפרעה. "G'd has informed Pharaoh of what He is about to do." Berachot 55 mentions that there are three matters concerning which G'd Himself makes public annoucements; abundance of crops, famine, and a good leader. The Torah informs us that G'd had informed Pharaoh in his dream concerning all these three matters. There would be a period of abundance of agricultural products; there would come a famine; Pharaoh was given a chance to appoint a leader who could head off the impact of the famine. Even though Joseph did not mention who that person should be, the fact that G'd had withheld the interpretation of the dream from all other potential candidates for such leadership and had brought Joseph to Pharaoh's attention through the chief butler who had told him what happened to him, made Joseph a natural choice for this appointment. When the Torah says: הגיד לפרעה, this means that G'd gave Pharaoh the means to make the necessary provisions. Joseph himself spelled this out for Pharaoh in verse 33.

Rashbam on Genesis 41:25:1

אשר האלוקים עושה, He has told Pharaoh what He will do in the near future. One king spoke to another king, seeing that the king is charged with making provisions against all eventualities.

Sforno on Genesis 41:25:1

41, 25. חלום פרעה אחד הוא, and this is why all your interpreters have failed to come up with the correct answer.

Sforno on Genesis 41:25:2

את אשר אלוקים עושה הגיד לפרעה, the fact that G’d gave Pharaoh advance knowledge of what He was about to do is another reason that your interpreters could not come up with the right interpretation.

Steinsaltz on Genesis 41:25

Joseph said to Pharaoh: Although you saw two different dreams, in fact the dream of Pharaoh is one; that which God does, He told Pharaoh. It is a prophetic dream in which you were informed of future events.

Tze'enah Ure'enah, Miketz 20-21

“Pharaoh’s dreams are one and the same” [41:25]. Joseph responded. Do not think, Pharaoh, because you saw seven cows in the dream and later saw seven ears that these are two different things, but it is one dream. The Holy One who is showing you that there will first be seven years of much grain. There were the seven good cows and the good ears, and the seven bad cows and seven bad ears mean that there will be seven years of great hunger. Therefore, the dream was repeated twice, once it was cows and once ears. This shows that the Holy One will soon bring satiety and hunger. Hizkuni asks a question here. Joseph also had two dreams, one after another, about his brothers and they were not fulfilled immediately. The explanation is that with Pharaoh there were two dreams in one night. Therefore, they were fulfilled quickly. However, Joseph’s dreams did not occur in one night. (Hizkuni, Genesis, 41:32.)

Midrash

Pharaoh's troubled spirit led him to seek interpretations from magicians and wise men, but none could interpret his dreams. Rabbi Yehuda and Rabbi Neḥemya suggest that Pharaoh sought interpretations from Joseph, while the Rabbis highlight the prominence of four in Nebuchadnezzar's dreams compared to the prominence of one in Pharaoh's dreams. The doubled tav in Nebuchadnezzar's case indicates two separate dreams, while Pharaoh's dreams were a doubling of one. The timing of the dreams, morning for Pharaoh and evening for Nebuchadnezzar, also plays a role in the interpretations. Rabbi Yoḥanan suggests that dreams just before morning are immediately actualized.

Bereshit Rabbah 89:5

“It was in the morning and his spirit was troubled; he sent and summoned all the magicians of Egypt, and all its wise men; Pharaoh related his dreams to them but no one could interpret them for Pharaoh” (Genesis 41:8). “It was in the morning and his spirit was troubled [vatipaem ruḥo],” and elsewhere it says: “His spirit was troubled [vatitpaem ruḥo]” (Daniel 2:1) (Written with the letter tav doubled.) – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: Here, he knew the dream and sought an interpretation from [Joseph]. But there, [he sought to know] the dream and its interpretation. (Nebuchadnezzar was troubled by a dream he had, but he no longer remembered the dream, and asked his magicians to tell him the dream and its meaning (see Daniel ch. 2). ) Rabbi Neḥemya said: The dream of the idol and the dream of the tree. (The tav is doubled regarding Nebuchadnezzar because he had two entirely separate dreams, one concerning the idol (see Daniel 2:29–45) and one concerning the tree (see Daniel ch. 4), whereas Pharaoh’s two dreams were really just a doubling of one dream (see Genesis 41:25). ) The Rabbis say: [It states] “vatitpaem ruḥo” there in order to accord prominence to four. (Daniel, Ḥananya, Mishael, and Azarya all rose to prominence in the aftermath of the interpretation of Nebuchadnezzar’s dream. ) Here [it states] “vatipaem” to accord prominence to one. (Joseph rose to prominence after interpreting Pharaoh’s dream. ) “Vatitpaem ruḥo” – in order to grant life to four; “vatipaem” – to grant life to one. (In the case of Nebuchadnezzar’s dream, the lives of Daniel, Ḥananya, Mishael, and Azarya were in danger, as Nebuchadnezzar had decreed that all the wise men would be put to death if they could not tell him his dream and its interpretation (see Daniel 2:13). In the case of Pharoah’s dream, it was only Joseph who was in danger of dying in the dungeon. ) Here, because it was just before morning – “vatipaem ruḥo,” but there, where it came in the evening, it is written: “Vatitpaem ruḥo.” (The doubled tav indicates that Nebuchadnezzar had a lot of time until morning in which to be troubled by his dream. ) Rabbi Yoḥanan said: Any dream that is just before morning is immediately actualized.

Musar

Joseph's rise to power was due to his interpreting Pharaoh's dream as "one," emphasizing the significance of the number "one" in the dream. Joseph's advice to Pharaoh reflected his aspirations to attain a position of authority to further Divine plans. Joseph constantly credited God for his talents and accomplishments, setting an admirable example.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Derekh Chayim, Miketz 2

בלעדי אלהים יענה את שלום פרעה . It is noteworthy that G–d's name was constantly on Joseph's lips. He gave G–d credit for all his talents and accomplishments. We must all learn from this admirable trait of Joseph, remembering that by ourselves we would amount to nought.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 111

What I have explained so far may also help to answer a very serious question concerning Joseph's conduct when he interpreted Pharaoh's dream. Having explained the meaning of the dream, Joseph next volunteered a piece of advice to Pharaoh (41,33) which he introduced with the words: ועתה ירא פרעה איש נבון וחכם, "Now let Pharaoh appoint a wise and understanding man, etc." What business did Joseph – a slave and a prisoner to boot – have to offer gratuitous advice to Pharaoh? Clearly Joseph had aspirations to attain a position of authority in order to be able to further Divine plans and to replace the position of the שרו של מצרים, the regular spiritual patron of Egypt.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 30

The word אחד, one, again figures prominently when Joseph interpreted Pharaoh's dream in 41,25. Joseph's rise to power was due to his interpreting Pharaoh's dream as "one." In the dream of the seven ears of corn the Torah emphasized that they all grew on "one" stalk (41, 22). Even the dream of the seven cows alluded to the number "one," since the cows all rose from "one" river. Considering the above factors, we can now understand the comment of Pharaoh that there was no one as נבון וחכם, wise and clever as Joseph. Pharaoh said to Joseph: "After G–d has made known to you, i.e. הודיע, all this, etc.," you clearly command all three elements of wisdom, namely חכמה, בינה, דעת.

Quoting Commentary

The Lord used a heifer, a she-goat, and a ram as a metaphor for the three generations of Jews who were strangers and servants, emphasizing this message by mentioning the animals three times. This repetition was meant to reinforce that the message was from God, as seen in Joseph's interpretation of Pharaoh's dream and the idea that a threefold cord is not easily broken. The truth remains the truth, no matter how it is viewed.

Gevia Kesef 9:13

The Lord, as a teacher would do, described three species of animal to Abraham—a heifer, a she-goat, and a ram. These were, as noted earlier, a parable and metaphor for the three generations of Jews who were strangers and servants. The number is appropriate: three species that correspond to three generations. The number “three” is a properly equivocal term, for the intent is to one she- goat, one heifer, and one ram, a sum of three, with each one constituting a third, no matter which one is placed first, which one second, and which one third. (55. I have not found a precedent for this explanation. Rashi, Nachmanides, and Kimḥi all explain that there were three animals of each type. Nachmanides, however, is aware that according to that explanation, the term sheloshah would have been preferable to the uncommon meshulash. Ibn Ezra and Gersonides explain that the animals were to be three years old. Kaspi elsewhere (MK I 80, MK II 52) is unclear but it would appear that there he follows Rashi. Here, however, he makes it clear that there was one animal of each type, so that each was one-third of the total.) Now (the Lord) as the teacher, mentioned these three animals three times, to emphasize and reinforce that this was indeed coming from God. (56. Later (chap. XIX) Kaspi enlarges upon this theme.) Joseph learnt from this (repetition) when he said in reference to the cows and the heaped stalks, “The dream of Pharaoh is one … and for that the dream was doubled twice, it is because the thing is established by God,” (57. Gen. 41:25, 32.) all the more had it been repeated thrice, for “the threefold cord is not quickly broken,” (58. Eccles. 4:12.) and “a ruin, a ruin, a ruin, will I make it.” (59. Ezek. 21:32.) Were one to say there were actually three heifers and three she-goats and three rams, (60. This refers to Rashi, Nachmanides, and Kimḥi; cf. n. 55.) that too would be correct, for the truth is | the truth no matter which side it is looked upon. As Aristotle said, “the truth is its own witness and consistent on every side.” (61. Cf. chap. V, n. 1.)

Targum

Yoseif tells Pharaoh that his dream is one and that God has revealed to Pharaoh what He is about to do.

Onkelos Genesis 41:25

Yoseif said to Pharaoh, Pharaoh’s dream is one. What God is about to do, He has told to Pharaoh.

Targum Jonathan on Genesis 41:25

And Joseph said to Pharoh, The dream of Pharoh is one. That which the Lord is about to do He showeth to Pharoh.

שֶׁ֧בַע פָּרֹ֣ת הַטֹּבֹ֗ת שֶׁ֤בַע שָׁנִים֙ הֵ֔נָּה וְשֶׁ֤בַע הַֽשִּׁבֳּלִים֙ הַטֹּבֹ֔ת שֶׁ֥בַע שָׁנִ֖ים הֵ֑נָּה חֲל֖וֹם אֶחָ֥ד הֽוּא׃ 26 E The seven healthy cows are seven years, and the seven healthy ears are seven years; it is the same dream.
Rashi, Siftei Chakhamim, and Steinsaltz explain that the dream of the cows and ears was repeated twice to emphasize the imminent nature of the events, with the cows symbolizing growth and abundance and the ears representing the cyclical nature of growth. Onkelos and Targum Jonathan interpret the dream as symbolizing seven years of abundance represented by the seven good cows and ears.

Commentary

Rashi and Siftei Chakhamim explain that the dream of the cows and ears was repeated twice because it was one dream that was imminent, not two separate dreams. The repetition emphasized the closeness of the events. Steinsaltz adds that the cows symbolize growth and abundance, while the ears represent the cyclical nature of growth, defining the timeframe for the abundance.

Rashi on Genesis 41:26:1

שבע שנים ושבע שנים SEVEN YEARS AND SEVEN YEARS —all together they are only seven years (not fourteen); and the reason why the dream was repeated is because the thing is ready to happen as he expressly stated to him afterwards (v. 32) “And for that the dream was doubled etc.” With reference to the seven good years it says (v. 25) “[What He is about to do] God hath declared unto Pharaoh”, because it (that period) was close at hand; whilst in the case of the seven years of famine it states (v. 28) “He hath shown unto Pharaoh” — because this thing was distant and far off (as regards time) the proper word to use in reference to it is “showing”.

Siftei Chakhamim, Genesis 41:26:1

The dream being repeated twice is because the thing... Rashi is answering the question: Why did Yoseif interpret that this was one dream? Being that one [dream] was with cows and the other with ears, it surely must be two dreams! Therefore Rashi explains that it was [one dream but was] repeated [because of its imminence].

Steinsaltz on Genesis 41:26

The seven good cows are seven years and the seven good ears are seven years: It is one dream. The fact that the two visions are part of one dream is significant, as it bundles the cows and ears together. The cows symbolize growth, life, and abundance, whereas the ears stand for the cycles of growth because, in contrast to the cows, whose productivity is not dependent on the cycle of the year, the crop of grain is renewed on a yearly basis. Thus the seven ears define the timeframe for the abundance represented by the seven cows.

Targum

Both Onkelos and Targum Jonathan interpret the dream in Genesis 41:26 as symbolizing seven years of abundance, represented by the seven good cows and ears.

Onkelos Genesis 41:26

The seven good cows represent seven years, and the seven good ears represent seven years; it is one dream.

Targum Jonathan on Genesis 41:26

The seven good oxen announce seven years; and the seven good ears announce also those seven years: the dream is one.

וְשֶׁ֣בַע הַ֠פָּר֠וֹת הָֽרַקּ֨וֹת וְהָרָעֹ֜ת הָעֹלֹ֣ת אַחֲרֵיהֶ֗ן שֶׁ֤בַע שָׁנִים֙ הֵ֔נָּה וְשֶׁ֤בַע הַֽשִּׁבֳּלִים֙ הָרֵק֔וֹת שְׁדֻפ֖וֹת הַקָּדִ֑ים יִהְי֕וּ שֶׁ֖בַע שְׁנֵ֥י רָעָֽב׃ 27 E The seven lean and ugly cows that followed are seven years, as are also the seven empty ears scorched by the east wind; they are seven years of famine.
Joseph accurately predicted the seven years of famine in Pharaoh's dream, warning against complacency during the preceding abundance. Through prayer and blessings, Joseph managed to reduce the famine from 42 to only two years. The sequence of names in Genesis 36 should be memorized consistently, and the symbolic representation of famine in the dream is confirmed in both Onkelos and Targum Jonathan.

Commentary

Joseph first mentioned the interpretation concerning the bad events of the seven years of famine in Pharaoh's dream, as this was the novelty and purpose of the dream. The accuracy of Joseph's interpretation could not be ascertained until the years of famine, and the main message was to beware of the forthcoming famine and not be lulled into a false sense of security by the seven good years. The increased harvests during the coming seven years were merely designed to offset the lack of harvests during the seven years following, emphasizing the eventual famine. Joseph prayed to reduce the 42 years of famine decreed for Egypt to only seven years, with the famine ultimately lasting only two years. Joseph's prayer and the blessing of Pharaoh by Yaakov further reduced the famine, with the 40 years chopped off the decree being "paid back" to Egypt in later years as a total drought. Joseph started with the prediction of the famine first to show Pharaoh the problem before revealing the solution.

Chizkuni, Genesis 41:27:1

יהיו שבע שני רעב, “will be seven years of famine.” Joseph started with the prediction of the famine first, as he wanted to show him the problem before revealing the solution.

Da'at Zekenim on Genesis 41:27:1

יהיו שבע שני רעב, “will be seven consecutive years of famine.” The word יהיו should be understood as a prayer by Joseph, who was aware that actually 42 years of famine had been decreed for Egypt. How did Joseph know this? You will note that the number שבע appeared in Pharaoh’s dream 6 times. Twice seven when Pharaoh had the dream, once with the cows, once with the ears of corn. The same was repeated when he related his dream to his interpreters. It was repeated again when he related the dream to Joseph. Joseph’s prayer achieved that the 42 years which had been decreed were shrunk to only seven years. The arrival of Joseph’s father Yaakov in Egypt and his blessing to Pharaoh reduced the famine further so that it lasted only two years. The 40 years that were chopped off the decree did not disappear but were “paid back” to Egypt in later years as we know from Jeremiah that Egypt experienced 40 years of total drought predicted by that prophet. (Ezekiel 29,9 and 12)

Or HaChaim on Genesis 41:27:1

יהיו שבע שני הרעב, "there will be seven years of famine." The reason that Joseph did not describe the seven years of plenty as such in verse twenty six was simply that even during the present period food was plentiful in Egypt. The great plenty that would characterise the next seven years was not such a contrast to the existing conditions. The only thing that was different was that the adjective גדול could be applied to those years of שבע (verse 29). Joseph stressed only what would be radically different from the present.

Or HaChaim on Genesis 41:27:2

Inasmuch as the increased harvests during the coming seven years were merely designed to offset the lack of harvests during the seven years following, Joseph did not describe those years at once. The major message of the dream was the eventual famine.

Radak on Genesis 41:27:1

ושבע הפרות הרקות, the word הרקות is again derived from רקיק, wafer, as on the previous occasions it was mentioned.

Radak on Genesis 41:27:2

השבלים הרקות, here the word הרקות is derived from the word ריק, empty, as in והבור רק אין בו מים, “the pit was empty, it did not contain water.” (Genesis 37,24)

Ramban on Genesis 41:27:1

THEY SHALL BE SEVEN YEARS OF FAMINE. Since plentifulness in the land of Egypt is not a great novelty since the country is as the garden of the Eternal, (Above, 13:10.) Joseph first mentioned the interpretation concerning the bad events, for it was this that constituted the novelty and the purpose of the dream. G-d in His mercy showed the famine to Pharaoh to save life for a great deliverance. (See further, 45:7.) This is the sense of the verse, And the seven years of famine began to come, according as Joseph had said, (Verse 54 here.) for the truth of Joseph’s words was not realized until the years of famine.

Steinsaltz on Genesis 41:27

The seven scrawny and unsightly cows that come up after them are seven years, and the seven empty ears blighted by the east wind shall be seven years of famine. In contrast to the polite hesitance with which Joseph began his speech to Pharaoh, here he speaks decisively and in a dramatic, almost poetic style.

Tur HaArokh, Genesis 41:27:1

יהיו שבע שני רעב, “will be seven years of famine.” Joseph commenced his interpretation by mentioning the famine which it predicted, although in the dream the seven good years appeared first. He did so, seeing that Egypt was a land blessed with an abundant food supply, one which was taken for granted by its citizenry, and therefore mentioning it first would not have served as a warning signal. After all, G’d would not have sent Pharaoh a message advising him that seven good years were in store for his country. The principal message of the dream was to beware of the forthcoming famine and not to be lulled into a false sense of security by the seven good years. Another reason why Joseph zeroed in on the seven years of famine was that the accuracy of his interpretation could not be ascertained until then. Nobody would have cheered Joseph for predicting seven years of plenty.

Quoting Commentary

Rabbeinu Chananel explains that the verses in Genesis 15:2 do not necessarily represent actual speech, but can also describe thoughts, as seen in other instances in the Bible. Chizkuni provides a method for memorizing the sequence of names in Genesis 36, highlighting the importance of consistency in spelling variations of names in different parts of the Bible.

Chizkuni, Genesis 36:21:1

ודישון ואצר ודשן, as well as Dishon, Atzar, and Dishan.” According to the vocalisation by the authors of the tradition that we rely on, the sequence for reading these names is as follows: דישון, דישן, דישון, דישן, דישן דישון, דישן to help us memorize this sequence (these names appear a total of seven times) it pays to commence with the seventh day, i.e. Shabbat. On the seventh day the second day and the fifth day of the week (the three days of the week the Torah is read in public) this recalls the spelling with the letter ו. On the days of the week when we do not read from the Torah in public, i.e. first, third, fourth and sixth day, this recalls the times it is read as if spelled defectively. Do not be astounded concerning the phrasing of: ואלה בני דישן חמדן וגו', “and these were the sons of Dishon, Chemdon,” in verse 27. This refers to the first time we read about דישון. Verse 27 refers back to דישן in verse 26 which should have been vocalised as דישון. We must understand that whenever in the Holy Scriptures books written later, refer to names of persons or places which appear spelled differently from the first time they had appeared, they refer to the ones mentioned the first time in the Bible, unless otherwise stated. Examples of the names of the same people, or the same verbs, being spelled differently in different Books of the Bible, are: Samuel II 22 as opposed to Psalms chapter 18, where the word מגדל, in verse 51 of the former means the same as the word מגדיל in the verse 51 of Psalms.[You will note the similarity of the subject matter in both chapters, plus the fact that both of these words appear in verse 51 of the chapter mentioned. Compare also Genesis 32,32 and 31 respectively, where the name of the place פנואל is once spelled with the letter ו and the other time with the letter י in the middle. Compare the spelling of the ears of corn in Pharaoh’s dream in Genesis 41,7 as דקות, and when Joseph interprets it in about it in Genesis 41,27, as רקות. Our author cites a few more examples which I have decided to skip as he has made his point. Ed.]

Rabbeinu Chananel on Genesis 15:2:1

The reason why we have two verses in both of which G’d is reported as speaking (separately) although no mention is made of Avram making any response in between, is that the first verse commencing with ויאמר was not a verbalised version of what G’d “said,” but describes what he thought. Such constructions are not unique, other examples occurring in Genesis 27,41 ויאמר עשו בלבו, “Esau said in his heart, etc.” It is reported as Esau having said something, else how could his mother have heard it? Solomon, in Kohelet 2,1 also uses the word אמרתי when describing something he thought rather than something he had actually said.

Targum

The seven thin cows and the seven empty ears of grain represent seven years of famine, as revealed in Genesis 41:27 in both Onkelos and Targum Jonathan.

Onkelos Genesis 41:27

The seven thin, bad [looking] cows who came up after them, represent seven years, and the seven empty [smitten], east wind—scorched [beaten] ears, represent the coming of seven years of famine.

Targum Jonathan on Genesis 41:27

And the seven wasted and evil oxen which arose after them announce seven other years; and the seven ears thin and blighted with the east wind likewise make known that there will be seven years of famine.

ה֣וּא הַדָּבָ֔ר אֲשֶׁ֥ר דִּבַּ֖רְתִּי אֶל־פַּרְעֹ֑ה אֲשֶׁ֧ר הָאֱלֹהִ֛ים עֹשֶׂ֖ה הֶרְאָ֥ה אֶת־פַּרְעֹֽה׃ 28 E It is just as I have told Pharaoh: Pharaoh has been shown what God is about to do.
Rashi explains Yaakov's arrival in Egypt allowed for the annulment of the famine through prayer, contradicting Joseph's interpretation of Pharaoh's dream. Sforno and Radak emphasize that God forewarned Pharaoh of the famine to prevent destruction in Egypt. Musar commentary highlights the symbolism of Jacob sending Joseph from Emek Chevron and the need to publicize belief in Divine providence in impure places like Egypt. Onkelos and Targum Jonathan interpret Genesis 41:28 as God revealing His plans to Pharaoh.

Chasidut

Rashi explains that Yaakov's arrival in Egypt led to the people sowing seeds again despite the predicted seven-year famine, contradicting Joseph's interpretation of Pharaoh's dream. While Joseph initially implied that no tzaddik could change God's decree, the arrival of Yaakov, a tzaddik of sufficient caliber, allowed for the famine to be annulled through prayer, explaining why Joseph could distribute seed without it being a waste.

Kedushat Levi, Genesis, Vayigash 16

Genesis 47,19. “and provide us with seed so that we ‎may live and not die.” See Rashi’s commentary on ‎this verse who explains that since the arrival of Yaakov in Egypt ‎and his blessing, the people had begun to sow seed again ‎although the famine had been predicted to last for seven years. ‎Compare also the answer to the question of Nachmanides how ‎Yaakov was able to annul an interpretation given by his son of ‎Pharaoh’s dream according to which the famine would last for ‎seven years. After all, Joseph had spoken in the name of G’d when ‎he had told Pharaoh: ‎את האלוקים עושה הגיד לפרעה‎, “G’d has ‎revealed to Pharaoh that which He is about to do.” (Genesis 41,28) ‎Joseph had implied that no tzaddik could interfere with this ‎decree of G’d, although the Talmud in Moed Katan 16 told ‎us of the ability of the tzaddik through his prayer to bring ‎about a cancellation of harmful decrees. We must answer that ‎what Joseph had told Pharaoh at that time concerned the existing ‎circumstances, when there was no tzaddik in Egypt whose ‎prayer could influence G’d to rescind part or all of His decree. ‎With the arrival of Joseph’s father in Egypt, circumstances had ‎changed, as there now was a tzaddik of sufficient caliber to ‎bring about a cessation of this decree. This is why Joseph could ‎hand out seed and this was not a waste.‎

Commentary

In Genesis 41:28, Sforno explains that the forthcoming famine was forewarned by God to Pharaoh to prevent destruction in Egypt. Radak adds that the dream shown to Pharaoh was a continuation from a previous verse. Steinsaltz emphasizes that God showed Pharaoh the matter that was spoken about.

Radak on Genesis 41:28:1

הקדים as if the Torah had written קדמאה, “the one previously mentioned in verse 25.” הגיד, “He showed Pharaoh in his dream,” instead of spelling it out to him.

Sforno on Genesis 41:28:1

הוא הדבר, it is the forthcoming famine which I described as the advance information given by G’d to Pharaoh in order to ward off the danger that the famine would destroy Egypt.

Sforno on Genesis 41:28:2

הראה את פרעה, the years of plenty, to give you an idea of how to save your people from the devastating effects of the famine.

Steinsaltz on Genesis 41:28

That is the matter that I spoke to Pharaoh: That which God does, He showed Pharaoh.

Musar

Jacob sent Joseph from Emek Chevron, symbolizing the deep counsel of Abraham buried there, fulfilling the prophecy that his seed would be strangers in a foreign land. Egypt was an impure place where belief in Divine providence needed to be publicized, as shown when Joseph interpreted Pharaoh's dreams. Joseph later commanded the Egyptians to circumcise themselves to weaken the power of impurity, making it suitable for Israel to sojourn there.

Shemirat HaLashon, Book II 11:11

(Ibid. 14): "And he [Jacob] sent him [Joseph] from Emek Chevron" — "from the deep [(alluded to by "Emek")] counsel of that tzaddik [Abraham] buried in Chevron, in fulfillment of what was stated (Ibid. 15:13): 'for your seed will be a stranger in a land that is not theirs.'" The meaning here (in my humble opinion) is that Egypt was the "nakedness of the land," an extremely impure place, for which reason it was ordained in the beginning that one of the sons of Jacob would come to publicize there [in Egypt] belief in the Divine providence, as it is written (Ibid. 41:25): "What G-d is to do He has shown to Pharaoh." For a similar reason Joseph commanded afterwards that they [the Egyptians] circumcise themselves — all to weaken the power of impurity, so that it would be fit afterwards for Israel to sojourn there.

Targum

Both Onkelos and Targum Jonathan interpret Genesis 41:28 as emphasizing that God is revealing to Pharaoh what He is about to do.

Onkelos Genesis 41:28

This is the word that I have spoken to Pharaoh; what God is about to do, He has revealed to Pharaoh.

Targum Jonathan on Genesis 41:28

This is the word that I speak to Pharoh: what the Lord is about to do He showeth Pharoh.

הִנֵּ֛ה שֶׁ֥בַע שָׁנִ֖ים בָּא֑וֹת שָׂבָ֥ע גָּד֖וֹל בְּכׇל־אֶ֥רֶץ מִצְרָֽיִם׃ 29 E Immediately ahead are seven years of great abundance in all the land of Egypt.
Ibn Ezra and Rashbam discuss the correct reading of the prayer without a vav, emphasizing that "sava" is a noun like "ra'av." Or HaChaim points out Joseph's specification of plenty only in Egypt and worldwide famine, supported by the description of the cows. Steinsaltz connects the seven years of plenty to the fat cows and good ears. Ramban explains that the cows and ears of corn symbolize plowing and harvesting in Pharaoh's dream, with the river representing abundance or famine in Egypt. The stored food was only in Egypt, indicating the specificity of the abundance, while the famine affected all lands. Joseph's interpretation highlighted the distinction between Egypt's ability to store food and other countries' inability to do so. Onkelos and Targum Jonathan describe the upcoming seven years of abundance in Egypt as predicted by Joseph's interpretation of Pharaoh's dream.

Commentary

Ibn Ezra explains that the correct reading of the prayer is "u-ve-sava" without a vav, as "sava" is a noun like "ra'av." Rashbam notes that "sava" is a noun with a kametz under both letters, similar to other words like "raav." Or HaChaim emphasizes that Joseph specified the plenty would only be in Egypt, while the famine would be worldwide, supported by the description of the cows. Steinsaltz connects the seven years of plenty to the fat cows and good ears.

Ibn Ezra on Genesis 41:29:1

GREAT PLENTY. Sava (plenty) is a noun. It is like ra’av (famine). (Both sava and ra’av are nouns.) Hence the one who says in his Sabbath prayers (In the nishmat prayer.) u-ve-sova kilkaltanu errs because sova spelled with a vav is an infinitive. (The prayer reads, during famine (ra’av) thou didst feed us, and didst sustain us in plenty (p. 419, The Authorized Prayer Book, trans. by J. H. Hertz). Plenty is parallel to famine. As ra’av is a noun so its parallel must be a noun. Hence the correct reading is sava and not sova.) The correct way to read this prayer is without a vav, viz., u-ve-sava (and in plenty) kilkaltanu (thou sustained us).

Or HaChaim on Genesis 41:29:1

הנה שבע שנים באות שבע גדול, "There are seven years coming of great plenty, etc." Joseph stressed that these plentiful harvests would be experienced "in the whole land of Egypt," and again mentioned בארץ מצרים, in the land of Egypt in the following verse, whereas he could have simply that בארץ, "on earth." He wanted to make it clear that whereas the plenty would be found only in the land of Egypt, the subsequent famine would be world wide. This is why he said וכלה הרעב את הארץ, "the famine will destroy the earth," when he described the effect of the famine. We find confirmation of all this (41,56) where the Torah describes the famine as extending all over the earth. When describing the effect of the years of plenty, however, the Torah merely speaks of "the seven years of plenty in the land of Egypt came to an end (41,53)." This shows clearly that the abundant harvests occurred only in Egypt itself. Were it not so the words "in the land of Egypt" would be misleading. Joseph realised all this by the appearance of the cows. When the lean cows were described as so exceptionally thin and poorly, this could not have been so if the whole earth had experienced abundance in the years preceding the famine. Egypt could then have imported food which the other countries had accumulated during the years of plenty. It was therefore clear to Joseph that the famine would be world wide whereas the plentiful years would be restricted to the land of Egypt.

Rashbam on Genesis 41:29:1

שבע גדול; the word שבע being a noun here and not a participle, has the vowels kametz under both the letters ש and ב, seeing the stress is on the last syllable. Other similar examples are the words דבר, davar, בקר, bakar, רעב, raav. and numerous more such examples.

Steinsaltz on Genesis 41:29

Behold, seven years are coming in which there will be great plenty throughout the land of Egypt. These are represented by the fat cows and the good ears.

Quoting Commentary

Ramban explains that the cows and ears of corn in Pharaoh's dream symbolize plowing and harvesting, with the river representing abundance or famine in Egypt. The abundance was specific to Egypt, as indicated by the stored food being only in Egypt, while the famine affected all lands. Joseph's interpretation of the dream showed that other countries were aware of the abundance in Egypt but could not store food like Egypt did. The fat cows feeding in Egypt and the lean ones wandering elsewhere symbolize this distinction.

Ramban on Genesis 41:2:1

AND BEHOLD, THERE CAME UP OUT OF THE RIVER. Since the land of Egypt is irrigated by the river, and it is from the river that abundance or famine befalls them, the king saw the cows coming up out of the river. The cows symbolize plowing, and the ears of corn symbolize the harvest, just as Joseph said, in which there shall be neither plowing nor harvest. (Genesis 45:6. Thus it is obvious that Joseph understood the characters in the dreams — i.e. the cows and the ears of corn — as symbolizing plowing and harvesting.) He saw that the river rose only slightly and there would thus be no plowing, and the little which will be planted in moist places, a wind blowing from the east, a wind from the Eternal (Hosea 13:15.) would burn them, even as he saw the ears of corn parched with the east wind. (Verse 6 here.) It would appear to be implied in the verses that the abundance was only in the land of Egypt, even as it said, Seven years of great plenty throughout all the land of Egypt; (Verse 29 here.) likewise the verse, And he stored up all the food of the seven years which was in the land of Egypt. (Verse 48 here.) But the famine, on the other hand, was in all the lands. And so did Joseph interpret it when he said, And there shall arise after them seven years of famine, (Verse 30 here.) and did not mention the land of Egypt. It was for this reason that in the other countries they were unable to store up food even if they had heard about it, as they undoubtedly did, for the matter was well known throughout their lands. Perhaps this was alluded to in the dream since with respect to the fat cows, it mentions, And they fed in the reed-grass, for it was there in Egypt that they fed and stood, but the lean ones, after they consumed the fat ones, walked to and fro through the earth, (Zechariah 6:7.) and Pharaoh did not know where they had gone.

Targum

In Genesis 41:29, Onkelos and Targum Jonathan both describe the upcoming seven years of abundance in Egypt as predicted by Joseph's interpretation of Pharaoh's dream.

Onkelos Genesis 41:29

Behold, seven years are coming during which there will be great abundance in the entire land of Egypt.

Targum Jonathan on Genesis 41:29

Behold, there come seven years of great plenty in all the land of Mizraim.

וְ֠קָ֠מוּ שֶׁ֜בַע שְׁנֵ֤י רָעָב֙ אַחֲרֵיהֶ֔ן וְנִשְׁכַּ֥ח כׇּל־הַשָּׂבָ֖ע בְּאֶ֣רֶץ מִצְרָ֑יִם וְכִלָּ֥ה הָרָעָ֖ב אֶת־הָאָֽרֶץ׃ 30 E After them will come seven years of famine, and all the abundance in the land of Egypt will be forgotten. As the land is ravaged by famine,
The phrase "ונשכח כל השבע" in Genesis 41:30 represents the act of swallowing, symbolizing the seven years of famine that will devastate Egypt after seven years of abundance (Onkelos Genesis 41:30, Targum Jonathan on Genesis 41:30).

Commentary

The phrase "ונשכח כל השבע" in Genesis 41:30 refers to the act of swallowing, representing the seven years of famine that will devastate the land of Egypt.

Rashbam on Genesis 41:30:1

ונשכח כל השבע , similar to the expression used before ולא נודע in verse 21.

Rashi on Genesis 41:30:1

ונשכח כל השבע AND ALL THE PLENTY SHALL BE FORGOTTEN — this is the interpretation of the act of swallowing.

Steinsaltz on Genesis 41:30

However, seven years of famine shall arise after them. These are represented by the unsightly cows and the blighted ears. And all the plenty in the land of Egypt shall be forgotten; the famine shall devastate the land.

Targum

After seven years of abundance, Egypt will experience seven years of famine that will cause the abundance to be forgotten and devastate the land and its inhabitants (Onkelos Genesis 41:30, Targum Jonathan on Genesis 41:30).

Onkelos Genesis 41:30

Seven years of famine will rise after them, and all the abundance will be forgotten in the land of Egypt. The famine will devastate the land.

Targum Jonathan on Genesis 41:30

And after them will arise seven years of famine, which will make all the plenty that was in the land of Mizraim to be forgotten; and the famine will consume the inhabitants of the land;

וְלֹֽא־יִוָּדַ֤ע הַשָּׂבָע֙ בָּאָ֔רֶץ מִפְּנֵ֛י הָרָעָ֥ב הַה֖וּא אַחֲרֵי־כֵ֑ן כִּֽי־כָבֵ֥ד ה֖וּא מְאֹֽד׃ 31 E no trace of the abundance will be left in the land because of the famine thereafter, for it will be very severe.
Joseph's interpretation of Pharaoh's dream in Genesis 41:31 suggests that the good years of plenty will not be recognized because the famine that follows will consume all the produce of the good years, leaving nothing behind. Both Rashi and Targum Jonathan connect this idea to the notion that the previous abundance of the land will not be remembered.

Commentary

Joseph's interpretation of Pharaoh's dream in Genesis 41:31 indicates that the good years of plenty will not be recognized due to the severity of the famine that follows, as the bad years will consume all the produce of the good years, leaving nothing behind. Rashi connects this interpretation to the idea that the plenty shall not be known, based on the previous mention of cows being eaten up in verse 21.

Ibn Ezra on Genesis 41:31:1

[AND THE PLENTY SHALL NOT BE KNOWN IN THE LAND.] Joseph based this on but they were still ill-favored as at the beginning (v. 21).

Rashi on Genesis 41:31:1

ולא יודע השבע AND THE PLENTY SHALL NOT BE KNOWN — this is the interpretation of (v. 21) “And it could not be noticed that they had eaten them up”.

Siftei Chakhamim, Genesis 41:31:1

This is the interpretation of “But it could not be recognized...” You might ask: [Rashi says that ולא יודע השבע is the interpretation of the good cows being eaten up.] Why did Rashi not explain that ונשכח כל השבע is the interpretation of the good cows being eaten up? Rather, he says [on v. 30] that ונשכח כל השבע is the interpretation of the ears of corn being swallowed up. The answer is: ולא נודע כי באו אל קרבנה, said of the cows in v. 21, is from the root of הודעה, and so is ולא יודע השבע here. Therefore, Rashi connects them. However, ונשכח is not from הודעה, therefore Rashi connects it with the ears being swallowed up.

Steinsaltz on Genesis 41:31

The plenty shall not be known in the land due to that famine afterward, for it shall be very severe. Here Joseph interprets Pharaoh’s description of the fact that it was not apparent that the seven fat cows had come to the innards of the scrawny cows. He states that this is an indication that the bad years shall consume all the produce of the good years, of which nothing shall remain.

Targum

Both Onkelos and Targum Jonathan on Genesis 41:31 state that the previous abundance of the land will not be remembered due to the severity of the famine that will follow.

Onkelos Genesis 41:31

Nor will be known the [former] abundance of the land because of that famine that will follow, for it will be very severe.

Targum Jonathan on Genesis 41:31

neither will the plenty which had been in the land be known, for the famine that will be afterward, because it will be exceeding strong.

וְעַ֨ל הִשָּׁנ֧וֹת הַחֲל֛וֹם אֶל־פַּרְעֹ֖ה פַּעֲמָ֑יִם כִּֽי־נָכ֤וֹן הַדָּבָר֙ מֵעִ֣ם הָאֱלֹהִ֔ים וּמְמַהֵ֥ר הָאֱלֹהִ֖ים לַעֲשֹׂתֽוֹ׃ 32 E As for Pharaoh having had the same dream twice, it means that the matter has been determined by God, and that God will soon carry it out.
Various commentators, including Ramban, Ibn Ezra, and Or HaChaim, explain that Pharaoh's dream was shown twice to emphasize the imminent fulfillment of the events, specifically the impending famine after years of plenty. The importance of the Day of Atonement in symbolizing unity with God and the consequences of disobedience, such as the death of a High Priest, are highlighted in Jewish Thought. In Midrash, R. Jochanan states that dreams repeated by the same person are significant, as seen in Pharaoh's doubled dream in Genesis. Rabbi Yoḥanan in the Talmud also mentions that dreams repeated multiple times are fulfilled, similar to Pharaoh's dream being shown twice to confirm its divine origin and quick fulfillment.

Commentary

The repetition of Pharaoh's dream twice in one night indicated the establishment of the matter by God and the imminent fulfillment of the events, as explained by Ramban, Ibn Ezra, Tur HaArokh, Or HaChaim, Rabbeinu Bahya, and Steinsaltz. The dreams were shown separately to emphasize the readiness and speed of their realization, serving as a sign of the impending famine after the years of plenty, according to various commentators such as Rashbam, Rabbeinu Chananel, and Rabbeinu Bahya.

Chizkuni, Genesis 41:32:1

ועל השנות החלום, “and concerning the repetition of the dream (in a different guises);” you might ask that the dreams of Joseph that the Torah recorded for us are also repetitions, (and were not fulfilled immediately) but took 22 years to be fulfilled? Joseph’s dreams did not occur during the same night so that their interpretation was not subject to the same rules.

Ibn Ezra on Genesis 41:32:1

AND FOR THAT THE DREAM WAS DOUBLED. Hishanot (was doubled) is a nifal. It comes from the same root as shenayim (two). Its meaning is the dream coming twice, once with kine as its symbol and then with ears of corn as its symbol, also attests (Not only do the kine and the ears allude to seven years of plenty and famine, they also indicate that the decree is established by God; i.e., it is unchangeable.) that the thing is established by God. Furthermore, the occurrence of the two dreams in one night is proof that God will shortly bring it to pass. (The dream could have come on two different nights. The fact that it occurred twice in one night is proof that God is bringing it about soon. Our verse reads: The dream was doubled…twice. This appears redundant; hence I.E. explains was doubled came in two versions, twice, twice in one night. It is because the thing is established by God corresponds to was doubled; and and God will shortly bring it to pass corresponds to twice.)

Or HaChaim on Genesis 41:32:1

ועל השנות, "concerning the repetition, etc." Joseph alluded to two things. 1) the actual repetition; 2) the minor changes in the second half of the dream, i.e. the fact that the second part did not feature cows. Had both parts of the dream featured cows, Pharaoh might have thought that the impression made upon him by the first dream had caused him to lie down a second time. The reason for the way in which Pharaoh had dreamt the dream was that G'd wanted to show him that all this would begin to happen almost immediately. Pharaoh was not to think that the very change of venue, i.e. ears of corn instead of cows, indicated that the dream was meaningless as a vision of the future.

Or HaChaim on Genesis 41:32:2

וממהר האלוקים לעשותו, "and G'd will carry this out promptly." Joseph deduced this from the two parts of the dream both being dreamt during the same night instead of during consecutive nights.

Rabbeinu Bahya, Bereshit 41:32:1

ועל השנות החלום אל פרעה פעמים, “as for the repetition of the dream to Pharaoh twice,” etc. The unusual fact that two dreams were repeated twice in a single night, although they were only one dream.

Rabbeinu Bahya, Bereshit 41:32:2

כי נכון הדבר מעם האלוקים וממהר אלוקים לעשותו, “(it means) that the matter is ready and prepared from G’d’s part and that He will carry it out promptly.” Ibn Ezra interprets the meaning of the word השנות as the repeating of two symbols in the dream, i.e. both cows and ears of corn as a sign that the events foreshadowed would occur soon. Rabbeinu Chananel, focusing on the word פעמים, “twice,” wrote that the meaning of that word is that the message of the dream of the cows and the message of the dream of the ears of corn is the same; however the reason the message has been repeated is that the word נכון is a reference to the period of plenty, whereas the words וממהר האלוקים לעשותו “and G’d will hasten to do it,” refer to the famine that is to follow the years of plenty immediately.

Rabbeinu Chananel on Genesis 41:32:1

ועל השנות החלום פעמים, this teaches that the first dream and the second dream were one. Why then did Pharaoh have to dream the same dream twice? כי נכון הדבר מעם האלוקים, the seven years of plenty would commence immediately.

Rabbeinu Chananel on Genesis 41:32:2

וממהר האלוקים לעשותו, the famine will start immediately after the seven years of abundance. (as quoted by Rabbeinu Bachya)

Radak on Genesis 41:32:1

ועל השנות, Joseph added the word פעמים, in order to make this more plain after he had used the expression השנות.

Ramban on Genesis 41:32:1

AND FOR THAT THE DREAM WAS REPEATED UNTO PHARAOH TWICE. The verse is explaining the reason for the repetition of the dream — i.e., that it occurred twice in one night (Ramban’s intent is to point out that there are two aspects to the dreams. They depicted two subjects — the cows and the ears of corn — and they were shown in two separate dreams although they might have been shown to Pharaoh in one continuous dream. Ramban will explain that these double aspects indicated two things: the fulfillment of the dream and its speedy realization.) — although it would have been possible for both the cows and the ears of corn to be shown in one dream and make known that there shall neither be plowing nor harvest. (As Ramban explained above, at the beginning of Verse 2, the cows symbolize the plowing, and the ears of corn the harvest.) Yet He showed them in two separate dreams, one after another, in one night — an unusual circumstance for dreamers in order to make known that the matter is prepared, and G-d hasteneth to do it. This is the meaning of the word pa’amayim (twice) as the dreams concerning the cows and the ears of corn were not presented at one time. But Rabbi Abraham ibn Ezra explains that the repetition of the theme of the dream — through the medium of the cows and the ears of corn — attested to the fact that the matter is set and established. And the fact that the dream occurred twice in one night attested that G-d hasteneth to do it. But if so, (That is, if both the cows and the ears of corn symbolize, as is the opinion of Ibn Ezra, that the matter is set and established, and not as Ramban has it, i.e., that the cows symbolize that there will be no plowing, and the ears of corn that there will be no harvest, what was the necessity of the dream about the cows? The dream concerning the corn would have indicated the impending famine, and showing that G-d hasteneth to do it could have been accomplished by repeating the same dream.) we would say that the dream concerning the ears of corn would have been sufficient since that dream informed Pharaoh of the famine.

Rashbam on Genesis 41:32:1

ועל השנות החלום, if Joseph’s dreams of the stars and the sheaves of corn respectively, would have been dreamt by him in the same night, he would not have had to wait for 13 years until they would prove themselves as a true forecast of his rise to power.

Rashi on Genesis 41:32:1

נכון —means PREPARED.

Siftei Chakhamim, Genesis 41:32:1

Stands ready. I.e., the meaning here of נכון is not the same as in אמת נכון הדבר (Devarim 13:15), where it means “correct.”

Steinsaltz on Genesis 41:32

With regard to the repetition of the dream to Pharaoh twice, it is because the matter is determined by God, and God hastens to perform it. The two parts of the dream complement and clarify one another, as Joseph had explained, yet Pharaoh dreamed them separately. This reiteration is indicative of the finality of the matter and is a sign that the message expressed in the dream will come to pass in the near future. This is similar to a repeated cry at a time of danger.

Tur HaArokh, Genesis 41:32:1

ועל השנות החלום אל פרעה פעמים, “and concerning the basically same dream having been sent to Pharaoh twice, etc.” Actually, the dream had been repeated in a different variation only once, so why did Joseph speak of it having been repeated twice? Nachmanides explains that Joseph referred to it having been repeated a second time during the same night, not on successive nights, as is the custom with dreams that are intended to impress the dreamer with their message. G’d could have let Pharaoh have the dream with the cows on one night, and repeated it with the dream about the kernels on the following night, making two dreams of it. The fact that G’d did not wait, and let Pharaoh receive both parts of the message in the same night, was a sign that whatever the dream portended would occur in the immediate future. An alternate meaning could be that Joseph meant the changes Pharaoh had made in his dream when telling him, i.e. השנות from שנוי, change, and Joseph’s ability to detect that Pharaoh had made such changes, was proof that Joseph had interpreted the dream correctly.

Jewish Thought

The text discusses the restrictions and rituals surrounding the High Priest's offerings, the significance of drawing lots, and the importance of the Day of Atonement in symbolizing unity with God. It emphasizes the need for repentance and the idea that even those born with natural impediments can achieve rehabilitation through the scapegoat ritual. The text also highlights the consequences of disobedience, such as the death of a High Priest who boasted about seeing the Divine Presence. The rituals and sacrifices performed on the Day of Atonement serve to reaffirm the Jewish commitment to God and reject the worship of any other deity.

Akeidat Yitzchak 63:1:7

(1) The first message from G'd to Moses was to tell him, that although on occasion, death can be due to the concept of bi-krovay ekadesh, that death need not occur due to a mortal sin, there had been mortal sin in the case of the death of the sons of Aaron. The cause had been the sin as spelled out in the Torah at this point. The second communication by G'd to Moses, though related to him at a later stage, is coupled here with the former, in order to make the point that access to the holy of holies is restricted even to the High Priest, and that G'ds Presence does not appear in public, only wrapped in a cloud. (2) Even amongst the good people, the physical usually outweighs the spiritual. The High Priest who personifies the most favourable mix of the physical and the spiritual, is nonetheless mostly matter. His sin offering is described already in Leviticus 4,4, and consisted of a bull. Most of this bull was burned outside Jerusalem, only a small part being offered on the altar, (verse 12 there) The ram, symbolising man's spiritual part, which becomes olah, a total offering, i.e. fit for consumption by the altar in its entirety, is the other half of the High Priest's offering. Since the majority of the people are guilty of very fundamental errors, due to their yetzer hara, evil urge, the he-goat for the azzazel does not qualify for being offered on the altar itself. The fact that even the he-goat was presented in front of the tabernacle first, alive, is to show that even the kind of person represented by this he-goat will be granted forgiveness on the Day of Atonement. This is a tribute to the fact that a good part of their erroneous conduct had been due to the nature of the human condition, i.e. their being physical beings, something over which they had not had any control initially. The lots to be drawn symbolise the very fact that no choice existed prior to one's having being born into this world. (3) Use of the device of drawing lots to determine anything at all, appears to be an outright denial of G'ds Providence, since the result that emerges after the drawing of lots will be viewed as coincidence. The fact is however, that the cumulative effect of the lot falling again and again on the same person, lends it significance. If until the time of Shimon the Just, the lot "for the Lord" was always drawn by the he-goat placed on the right, that surely tells us something about the meaning of the word "right." (the time frame under discussion is about fifteen hundred years!) Indeed, once that pattern had been broken, due to the fact that the Jewish people could not produce a High Priest who was a tzaddik, and whose merits would counterbalance the sins of the masses, the lot would have become meaningless even if it had fallen on the he-goat that had been placed on the right. When Pharaoh had dreamed the same dream twice, that fact told Joseph something about whether the dream had any significance, or whether it was merely a matter of coincidence. The very repetition enabled Joseph to draw some conclusions. This is even more so, when the repetition occurs more than once. This is the reason the sailors "threw lots" (plural) and not just one "lot" before they were satisfied that the storm that threatened to sink their ship was really on account of Jonah. (Jonah 1,7) Since the lot fell on Jonah each time they repeated the procedure, they were certain that they were not condemning an innocent person on the basis of a "chance" lot. There is an element of chance concerning which person turns into a sinner, since natural endowments have a great deal to do with the likelihood of someone being able to overcome such strikes against him as he has been born with. Hence, if the he-goat for the azzazel becomes the scapegoat by means of the lottery, we might all breathe a sigh of relief and say "here but for the grace of G'd, go I." For that reason, the halachah, Jewish law, requires that the two he-goats must look so totally alike, that they are indistinguishable from one another. When the Tanna Ben Heh Heh says that reward is in accordance with the pain and effort incurred in securing an objective, (Avot 5,23), that he who has to overcome strong natural impediments rates a special reward, he does not mean that lack of this special effort totally forfeits one's chance of rehabilitation. The "scapegoat," though unfit to be presented on the altar, does accomplish this rehabilitation even for persons who have not made a special effort to surmount handicaps they were born with. (4) The procedure of offering incense, required a special skill, and therefore the full concentration of the High Priest during its performance. The reason for this could have been the need to counter the natural tendency to get "a glimpse" of the shechinah, Divine Presence. After all, the Torah did say "for in the cloud, I will become visible on the lid of the holy ark." (Leviticus 16,2) The Talmud tells of a High Priest, who was a member of the sect of the Sadducees, who when performing the rites of incense, put same on the pan prior to entering into the holy of holies, (contrary to hatachah ) and who boasted about having seen the shechinah. He died shortly after coming out of the sanctuary .The Pharisees saw in this a punishment for his disobedience. The Saducees felt that it was bad manners to enter the holy of holies without having everything ready, whereas the interpretation of the Pharisees of the verse "for through having made the cloud, My Presence over the lid can become revealed" was that they considered the exact composition of the correct quantities and ingredients of the incense as being vital. Placing of the incense on the pan, however, is to take place only "in front of G'd," as per verse 13. The sprinkling of the blood inside the holy of holies was to atone for errors concerning the laws applying to the temple itself, whereas the placing of the hands on the he-goat was to atone for other sins. The fact that the he-goat was used, also demonstrated that it was not a deity, (as some nations believed) This is the reason there had to be a special injunction "they shall no longer sacrifice to the he-goats." (Leviticus 17,7) There was no better date to proclaim the unity of G'd symbolically, and the futility of worshipping anyone or anything else, than the Day of Atonement. This symbolic statement helped to obtain forgiveness for other sins also. Whoever would observe that the scapegoat was thrown from the rock, would realise that it had not been an object of worship. Even Satan, the perennial accuser before the throne of G'd, would have to admit that the Jewish people were quite unequivocal in their service to the Lord. This is the meaning of a statement in Pirke de Rabbi Eliezer that we should present a bribe to Satan on that day. The sacrifice of the original Passover lamb in Egypt, was a similar statement of unequivocal commitment to G'd Therefore, the "great Sabbath," the Sabbath preceding the Passover holiday is conceptually related to the day of Atonement. For that reason Yom Kippur is also called Shabbaton The order of the confession, which according to the view of Rabbi Meir mentions the unintentionally committed sins first, and the intentionally committed ones last, was quoted in that order by Moses after the sin of the golden calf, when he remonstrated with G'd. Since Israel, at that time, had already done penitence, Moses made the point that due to the repentance, intentional sins had already been reduced to the status of unintentional sins. However, the normal process as found in the Bible on many occasions, is to first confess the intentional sins, including the ones that represent acts of rebellion against G'ds authority.

Midrash

R. Jochanan states that three dreams are likely to come true: those dreamed in the morning, by one's neighbor, and dreams interpreted within a dream. Some add that dreams repeated by the same person are also significant, referencing Pharaoh's doubled dream in Genesis 41:32.

Ein Yaakov (Glick Edition), Berakhot 9:6

R. Jochanan said: "Three dreams are bound to be realized: that which is dreamed in the morning; that which is dreamed by one's neighbor: and a dream which is interpreted within a dream." Some add to this "A dream that is dreamed by the same person twice": as it is written (Gen. 41, 32.) And for that the dream was doubled unto Pharaoh.

Quoting Commentary

Repetition and duplication in dreams indicate something established and overpowering, as seen in the threefold repetition in Ezekiel and Joseph's double dream in Genesis, emphasizing that the matter is firmly decided by God and will come to pass. Joseph's double dream in Parashat Miketz foreshadows his future as a leader to whom his family will bow, revealing a vital piece of information that had been withheld until then.

Gevia Kesef 19:4

In addition, repetition and duplication indicate that something is established and overpowering, as in the threefold repetition of “a ruin, a ruin, a ruin, will I make it,” (9. Ezek. 21:32.) and many others like it. This purpose was pointed out by Him who gave the Torah most notably in the case of Joseph, who told Pharaoh, “For that the dream was doubled unto Pharaoh twice, it is because the thing is established by God.” (10. Gen. 41:32.) Other instances should be compared to this statement.

Lessons in Leadership; A Weekly Reading of the Jewish Bible, Miketz; The Power of Dreams 4

Only in Parashat Miketz do we discover a vital piece of information that has been withheld from us until now. Joseph says to ­Pharaoh, who has also had two dreams: “The reason the dream was given to ­Pharaoh in two forms is that the matter has been firmly decided by God, and God will do it soon” (Gen. 41:32). Only in retrospect do we realise that Joseph’s double dream was a sign that this too was no mere imagining. Joseph really was destined to be a leader to whom his ­family would bow.

Talmud

Rabbi Yoḥanan states that three dreams are fulfilled: dreams of the morning, dreams dreamed by others about oneself, and dreams interpreted within a dream. Some also believe that dreams repeated multiple times are fulfilled, citing the example of Pharaoh in Genesis.

Berakhot 55b:20

Rabbi Yoḥanan also said: Three dreams are fulfilled: A dream of the morning, a dream that one’s fellow dreamed about him, and a dream that is interpreted within a dream. And some say that a dream that is repeated several times is also fulfilled, as it is stated: “And for that the dream was doubled unto Pharaoh twice, it is because the thing is established by God, and God will shortly bring it to pass” (Genesis 41:32).

Targum

The dream was repeated twice to Pharaoh to confirm that it was from God and that God was moving quickly to make it happen.

Onkelos Genesis 41:32

As for the dream being repeated twice to Pharaoh, it is because the thing stands ready [from] before God, and God is hurrying to do it.

Targum Jonathan on Genesis 41:32

And forasmuch as the dream was repeated to Pharoh twice, therefore is the thing confirmed before the Lord, and the Lord hasteneth to do it.

וְעַתָּה֙ יֵרֶ֣א פַרְעֹ֔ה אִ֖ישׁ נָב֣וֹן וְחָכָ֑ם וִישִׁיתֵ֖הוּ עַל־אֶ֥רֶץ מִצְרָֽיִם׃ 33 E “Accordingly, let Pharaoh find someone (someone Lit. “a participant whose involvement defines the (proposed) situation.” See the Dictionary under ’ish.) who’s discerning and wise, whom you can set over the land of Egypt.
Joseph advised Pharaoh to appoint a discerning and wise man to oversee the administration of the land, ensuring the provision of food for the people and the preservation of surplus grain during the seven years of abundance to prepare for the impending famine. Joseph suggested himself for the position, emphasizing the need for someone with exceptional qualities to fulfill the task effectively.

Chasidut

Joseph advised Pharaoh to appoint wise men to store harvest for the famine, implying human effort can counteract hardships, challenging Pharaoh's arrogance. Joseph believed a tzaddik could plead to God to rescind the decree of famine, bringing his father Yaakov to bless Pharaoh and assure the decree would be changed. Joseph did not pray himself due to being bound by Egyptian laws, while Yaakov, as a free agent, could appeal to God on behalf of his monotheistic clan affected by the famine.

Kedushat Levi, Genesis, Vayigash 17

At the time when Joseph advised Pharaoh to appoint wise and ‎insightful men to collect parts of the harvest of the good years ‎and store it for use during the seven years of famine, thus ‎implying that the hardship of these years could be counteracted ‎by human endeavor, (Genesis 41,33-36) all the commentators ‎question who had appointed Joseph to volunteer advice to ‎Pharaoh? However, we must examine Pharaoh’s dream and the manner ‎in which he related it to Joseph in greater detail. The Torah’s ‎objective report of the dream describes him as dreaming that he ‎stood “above” the river. (41,1). This was an arrogant Pharaoh, ‎who, according to our sages, considered himself as a deity, owner ‎and creator of the Nile river, economic mainstay of the whole land ‎of Egypt. In 41,17 this Pharaoh had humbled himself by telling ‎Joseph that in his dream he had been standing on the banks of ‎the river. Joseph, who knew what Pharaoh had really seen in his ‎dream, realized that this king had undergone a change of heart ‎since the time he had had the dream. Joseph had not offered an ‎interpretation of the dream as related by Pharaoh, but as ‎dreamt by Pharaoh. He had therefore left himself an opening, ‎allowing for a change in G’d’s decree on the basis of Pharaoh no ‎longer being as arrogant as he had been at the time when he had ‎dreamt the dream. When Joseph spoke about an ‎איש חכם ונבון‎, ‎‎“wise and full of insight,” this was hyperbole for a tzaddik. He ‎meant that when the need arises such a man would intervene on ‎behalf of Egypt at G’d’s court and plead for G’d to rescind the ‎decree of such a disastrous famine. He explained to Pharaoh that G’d is not interested in bringing ‎disasters on His creatures, but in order to prevent such disasters ‎there had to be at least one tzaddik who would pray to Him ‎for deliverance of the people among whom he resided. This was ‎the reason that Joseph brought his father to Pharaoh so that ‎Yaakov could bless him. Yaakov assured Pharaoh that in spite of ‎Joseph having predicted seven consecutive years of famine, this ‎decree would be changed so that in the following year seed ‎planted would grow as the Nile would again overflow its banks as ‎was customary in normal years. The reason that Joseph himself, ‎also a tzaddik had not personally prayed for a cancellation ‎or softening of G’d’s decree, was that he was in the employ of the ‎Egyptians, and as such he was not independent but bound by ‎Egyptian laws. His father Yaakov, was a free agent. Moreover, ‎when Yaakov arrived in Egypt he had brought with him a whole ‎clan of monotheistic people, all of whom were obedient to G’d’s ‎laws so that Yaakov, when praying, could point with pride to the ‎number of G’d fearing people he had raised, all of whom would be ‎directly affected by return to normal life in Egypt after cessation ‎of the famine.‎

Commentary

Joseph advised Pharaoh to appoint a discerning and wise man to oversee the administration of the land, ensuring the provision of food for the people and the preservation of surplus grain during the seven years of abundance to prepare for the impending famine. Joseph suggested himself for the position, emphasizing the need for someone with exceptional qualities to fulfill the task effectively.

Or HaChaim on Genesis 41:33:1

ועתה ירא פרעה איש נבון וחכם, "Now let Pharaoh see to an understanding and wise man, etc." The reason that Joseph made himself the king's adviser when he had only been asked to interpret the dream was that Joseph wanted to tell Pharaoh why G'd had revealed all the information of what He was about to do. The only reason for this was to encourage Pharaoh to appoint the appropriate officials to deal with the future. Furthermore, the manner in which the lean cows had devoured the fat cows without leaving a trace was clear evidence that during the lean years survival would depend on the produce of the years of plenty. Joseph therefore told Pharaoh to make the appropriate provisions.

Or HaChaim on Genesis 41:33:2

איש נבון וחכם. "An understanding and wise man." The man should know how to store agricultural produce so that it would not rot. The word חכם, wise, referred to someone who was an engineer, could deal with numbers, etc. The reason Joseph first mentioned the qualification נבון was because it was most important to preserve the harvests in good condition.

Rabbeinu Bahya, Bereshit 41:33:1

ועתה ירא פרעה איש נבון וחכם, “and now, let Pharaoh seek out a discerning and wise man.” Joseph meant that there was now a need for a discerning and wise man to be appointed as being in charge of the land of Egypt, i.e. וישיתהו על ארץ מצרים, “who would have authority over all the people in Egypt.” He employed the term נבון as an attribute of someone who is discerning enough to establish a fair rationing system, a system which allowed for the sizes of the different families. Such a man, after having provided for the needs of the local population first, could export the surplus to other paying customers. He added the word חכם, “wise,” as an additional attribute of such an economic czar to describe someone who knew how to prevent the stored surpluses of the next seven years from rotting or otherwise becoming unfit to eat. Joseph’s suggestions were designed to promote his own appointment to this position. According to Nachmanides, Joseph displayed the truism of Solomon’s statement (Kohelet 2,14) that החכם עיניו בראשו, “the wise man has eyes in his head.”

Ramban on Genesis 41:33:1

NOW THEREFORE LET PHARAOH FIND A MAN UNDERSTANDING AND WISE. Joseph told Pharaoh that he will need an understanding and wise man who will be appointed to administer the entire land, and he in turn will appoint overseers under him who will go through the land and gather all the food since the ruler cannot travel throughout the entire land. He told him that the man must be understanding and wise. Understanding, in order to know how to support the people of Egypt from his hand with bread, in accordance with their family requirements, to supply them with their sustenance, and sell the balance to other countries in order to accumulate wealth and money for Pharaoh. Wise, in order to know how to preserve the produce so that it should not rot, by mixing with each kind some natural preservative such as the salty substances used for the preservation of wheat, which our Rabbis have mentioned, (Shabbath 31a.) and some raw silver dust, which prevents the grain from getting mothy, (Machshirin VI, 1. Rashi, Shabbath 88b.) and similar things. Thus the Sages said in Bereshith Rabbah: (90:50.) “He mixed the grain with earth and sawdust, things which preserve the grain.” Joseph mentioned all this so that they should choose him for this task, for the wise man’s eyes are in his head. (Ecclesiastes 2:14.)

Rav Hirsch on Torah, Genesis 41:33:1

Während sonst in der Regel חכמה der בינה vorangeht, steht hier bedeutsam חכם .נבון וחכם verwandt mit אגם: Aufnahme des Vorhandenen. Wer die Dinge nach ihrem Wesen und ihrer Bestimmung kennt, ist ein חכם. Beides ist etwas Gegebenes, es hat der Mensch es nicht erst zu schaffen. Der ist aber der wahrste חכם, der diese Erkenntnis des Wesens und der Bestimmung der Dinge von dem entnimmt, der den Dingen ihr Wesen und ihre Bestimmung gegeben hat. Deshalb ist הכמת התורה die höchste. — בין ,בינה, Einsicht, richtiger: Zwischensicht; — Einsicht, die Fähigkeit, in das Wesen der Dinge an sich einzudringen, hat kein Sterblicher; — aber Zwischen-sicht, d. h. das aus dem Verhalten mindestens zweier gegebener Momente Resultierende zu erkennen, das folgernde Urteil, das ist die zu der Erkenntnis des Gegebenen hinzukommende eigentliche Operation des menschlichen Geistes. Eigentümlich ist es nun, daß gerade diejenige geistige Tätigkeit, die uns mehr passiv erscheint, הכמה, die Rezeptivität. aktiv ausgedrückt wird, הכם ,הכמתי, im Kal; und umgekehrt, diejenige Geistesoperation, in welcher wir am meisten selbsttätig erscheinen, die folgernde, produktive Tätigkeit, immer passiv ausgedrückt wird: נבונתי ,נבון. Es dürften hier zwei wichtige Erinnerungen gegeben sein: Zur Aufnahme dessen, was in Natur und göttlicher Offenbarung über Wesen und Bestimmung der Dinge gegeben ist, gehört die vollste Energie des Geistes, eine völlige Konzentrierung der Geisteskräfte, damit die ganze und die wahre Wirklichkeit erfasst werde. Energielos meint man gesehen, gehört, verstanden zu haben, und hat nur falsch gesehen, halb gehört, oberflächlich verstanden, und das Erfasste entfällt bald wieder. Umgekehrt hat der gewöhnliche Mensch mehr Freude an תבונה, an der folgernden, schließenden Tätigkeit, er sieht sich darin mehr produktiv, mehr sein Werk, und ist daher sehr zu warnen, nicht zu rasch, zu aktiv zu dieser Tätigkeit zu schreiten, sich beim Schließen mehr passiv als aktiv zu erhalten, die beiden Prämissen in sich so lange und so intensiv abspiegeln zu lassen, bis sich das Produkt, der Schluss, von selbst ergibt, ehe man מבין wird, lange נבון zu bleiben; sonst ist der Schluss scharfsinnig, aber die Prämissen sind unwahr. Keiner mehr als der Scharfsinnige läuft Gefahr, falsche Urteile zu bilden. Daher auch die tiefen Sätze der Weisen; אם אין בינה אין דעת ,אם אין דעת אין בינה. Ohne theoretisches Wissen (בינה) bleibt das empirische (דעת) mangelhaft; denn eben die theoretische Wissenschaft muss vielfach das Empirische kontrollieren und berichtigen und Schein von Wirklichkeit unterscheiden lehren. Noch mehr aber bedarf das theoretische Wissen der Empirie. Denn ohne vollständige empirische Unterlage baut alle Theorie in die Luft. Es ist daher klar, warum gewöhnlich הכמה der תבונה vorangeht. Hier aber waren die gegebenen Verhältnisse völlig klar. Allein es galt zu ermitteln, was unter den gegebenen Umständen nun vorsorglich zu tun. Dazu war zuerst der נבון notwendig. Das aber durch בינה Ermittelte musste dann mit הכמה, d. h. mit gerechter Würdigung aller wirklichen Verhältnisse ausgeführt werden. Für die praktische Ausführung ist der חכם wichtiger als der נבון. Der Scharfsinnige nimmt leicht die Dinge anders als sie sind, und geht irre. Also: einen einsichtigen und weisen Mann suche sich Pharao und setze ihn über das Land, שות .וישיתהו ist mehr als הפקיד. In הפקיד erscheint der Eingesetzte mehr abhängig und untergeordnet, in שות mehr als Selbständiger. Die Zeiten werden so schwer, sich selbst überlassen wird das Land die in den Jahren der Fülle gegebenen Mittel der Abhülfe unbenutzt lassen. Deshalb ist es notwendig, dem Lande einen "Vormund" einen agrarischen Diktator zu geben, damit der Verbrauch in diesen Jahren nicht unbeschränkt bleibe.

Sforno on Genesis 41:33:1

ועתה ירא פרעה, seeing that G’d has seen fit to inform you of the impending famine, no doubt in order to afford you an opportunity to ameliorate its effect on your people, and He has also shown you that this famine will be preceded by seven years of extraordinarily abundant harvests, it is appropriate for you not to become guilty in His eyes if you were to ignore such warning.

Sforno on Genesis 41:33:2

איש נבון וחכם, a wise man, someone possessing the necessary insight of how to put his wisdom to practical use, who will guide the affairs of the country so that the kingdom will not come to harm.

Steinsaltz on Genesis 41:33

Now that God has revealed the future to you and sent you a practical warning, let Pharaoh look for an insightful person, one who can anticipate forthcoming events from what he observes in the present, and he must be a wise man, who has seen and heard much and accumulated knowledge, 3 and install him over the land of Egypt. Joseph stresses that this is a position that requires a man of exceptional qualities. Therefore, it is inadvisable for Pharaoh to appoint one of his current ministers.

Tur HaArokh, Genesis 41:33:1

ירא פרעה איש נבון, “let Pharaoh see (find) a man of insight and understanding, etc.” a leader who is able to run the state in a manner which will assure adequate bread for each of its citizens in accordance with the size of their respective families, dependents. He should also possess חכמה, the wisdom to store and preserve the surplus of the good years so that they would not rot before the seven years of famine commenced. Clearly, this would not be a task for a single individual but would require a number of officials, פקידים, for each region of Egypt. Joseph intended that he should be the man Pharaoh would appoint, that is why he defined the job in a manner that fitted his proven qualifications.

Tze'enah Ure'enah, Miketz 22

“Let Pharaoh find a man of discernment and wisdom” [41:33]. Joseph said: you, Pharaoh should choose a man who is wise, discerning, and understanding. He will be able to lead the land, with sufficient bread, and what will be surplus should be sold. He should gather silver and gold into the king’s treasury. He should be wise, so that he will be able to make sure the grain will not be able to spoil. (Ramban, Genesis, 41:33.)

Musar

Joseph's interpretation of Pharaoh's dream included advice to appoint a wise man, indicating his aspirations to attain a position of authority to further Divine plans and replace the spiritual patron of Egypt (Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 111).

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 111

What I have explained so far may also help to answer a very serious question concerning Joseph's conduct when he interpreted Pharaoh's dream. Having explained the meaning of the dream, Joseph next volunteered a piece of advice to Pharaoh (41,33) which he introduced with the words: ועתה ירא פרעה איש נבון וחכם, "Now let Pharaoh appoint a wise and understanding man, etc." What business did Joseph – a slave and a prisoner to boot – have to offer gratuitous advice to Pharaoh? Clearly Joseph had aspirations to attain a position of authority in order to be able to further Divine plans and to replace the position of the שרו של מצרים, the regular spiritual patron of Egypt.

Quoting Commentary

Pharaoh needed to find a wise and understanding man to oversee the corruption and distortion of justice in Egypt, as demonstrated by the dreams of the cows. This leader would ensure that all decisions were made justly and no bureaucrat could twist the law. When Joseph was appointed, he was given full authority over Egypt to ensure justice and order. Joseph's actions, such as imprisoning his brothers without trial, were done to maintain control and prevent public unrest, as indicated by his statement "You are spies!" and his reference to himself as Pharaoh.

Meshekh Chokhmah, Miketz 9

‎“Now, Pharaoh should find an‎‏ ‏understanding and wise man”‎ ... Pharaoh was holy to the Egyptians. As‏ ‏such, it wasn’t his role to look into‏ ‏human affairs and the ‎matters of his‏ ‏land. And because “the highest over the‏ ‏high waits, and there are higher ones‏ ‏over ‎them,” theft and robbery were‏ ‏rampant. Woe to the land whose leaders‏ ‏are many! Therefore, in ‎Egypt there was‏ ‏a tremendous distortion of justice as‏ ‏was seen when a person from a far land‏ ‏was ‎thrown in prison for life over a‏ ‏personal matter, imprisoned‏ ‏without justice. Every bureaucrat did as he‏ ‏pleased. Therefore, Pharaoh was shown‏ ‏the dreams ‎about the cows first, to‏ ‏demonstrate that Hashem wasn’t going‏ ‏to have the famine impact ‎Pharaoh, for‏ ‏the sake of the animals, “Hashem saves‏ ‏for the sake of animals.” For this reason‏ ‏Yosef stated, “As to the repetition of the‏ ‏dreams.”‎ ‎“Now, Pharaoh should find an‏ ‏understanding and wise man”‎‏ ‏‎-‎‏ ‏‎“man”‎‏ ‏and not “godly” or “holy”, for his‏ ‏greatness [in leadership] should be that‏ ‏he knows the ways of civility and‏ ‏organization. [Therefore,] ‎‎“He should be‎‏ ‏placed over all of Egypt”‎‏ ‏‎– that‏ ‏everything should be in his hands. If a‏ ‏bureaucrat were ‎to twist the law, his eye‏ ‏would be above him watching. No one‏ ‏would be able to decide law on their ‎own‏ ‏without first consulting the leader of‏ ‏Egypt. And therefore the cows were‏ ‏mentioned first, to ‎point out the‏ ‏corruption of justice in the land of‏ ‏Egypt. And when [Pharaoh] appointed‏ ‏him, he stated ‎‎- look and oversee all the‏ ‏affairs of the land, for “I’ve given you all‏ ‏of Egypt.” If there is a twisting of ‎the‏ ‏law, it will be dealt with by you‏ ‏alone. Therefore, when Yosef wanted to‏ ‏imprison his brothers ‎without a trial‏ ‏and consensus of the community, he‏ ‏said, “You are spies!”‎‏ ‏‎- something that‏ ‏would ‎involve the monarchy and would‏ ‏not need to be publicized amongst the‏ ‏populace [in order to be ‎acted upon].‎‏ ‏Similarly, Yosef stated, “I am Pharaoh,”‎‏ ‏referring to the divine monarchy in the‏ ‏Egyptian ‎language. [This communicates‏ ‏that] it is below my honour to supervise‏ ‏the iniquity and tricks of ‎people.‎‏ ‏‎“Without you...” for you will supervise all‎‏ ‏that occurs in the land of Egypt.‎‏ ‏Understand this.”‎

Targum

Pharaoh should find a wise and prudent man to oversee Egypt.

Onkelos Genesis 41:33

Now Pharaoh should seek a man of understanding and wisdom, and place him in charge of the land of Egypt.

Targum Jonathan on Genesis 41:33

But now let Pharoh look out a man prudent and wise, and appoint him over the land of Mizraim.

יַעֲשֶׂ֣ה פַרְעֹ֔ה וְיַפְקֵ֥ד פְּקִדִ֖ים עַל־הָאָ֑רֶץ וְחִמֵּשׁ֙ אֶת־אֶ֣רֶץ מִצְרַ֔יִם בְּשֶׁ֖בַע שְׁנֵ֥י הַשָּׂבָֽע׃ 34 E And let Pharaoh take steps to appoint overseers over the land, and organize (organize Others “take a fifth part of”; meaning of Heb. uncertain.) the land of Egypt in the seven years of plenty.
Joseph advised Pharaoh to collect and store one fifth of the harvest during years of plenty to prepare for famine, saving lives (Various Commentaries). The fallen angels desired human women, reflecting man's leadership over angels (Kabbalah). Joseph, the wise man, saved Egypt from famine but was only remembered by God (Midrash). Various commentators discuss the meaning of armed provisions in preparing for journeys (Quoting Commentary). Pharaoh should appoint officials to prepare Egypt during years of abundance by storing one part in five of the land's produce (Targum).

Commentary

Joseph advised Pharaoh to appoint officials to collect and store one fifth of the harvest during the years of plenty to prepare for the upcoming famine, ensuring the survival of the people. This tax was meant to create a national grain reserve that would be distributed during the years of scarcity, ultimately saving lives (Ibn Ezra, Rashbam, Sforno, Or HaChaim, Radak, JPS 1985, Tur HaArokh, Rabbeinu Bahya, Siftei Chakhamim, Rav Hirsch, Rashi, Steinsaltz, Tze'enah Ure'enah, Da'at Zekenim, Chizkuni).

Chizkuni, Genesis 41:34:1

וחמש את ארץ מצרים, “the overseer should collect a tax of 20% of the harvests of the next seven years to be put at the disposal for the King,” even though during normal years only 10% was set aside for the King’s use, as we know from Samuel I 8,1415. This advice of Joseph was carried out, as we know from Genesis 47,26: על אדמת מצרים לחומש, “all over the land of Egypt one fifth would be taxed for the king.”

Da'at Zekenim on Genesis 41:34:1

וחמש את ארץ מצרים, “and impose a tax of one fifth of the harvest to be given to those in charge for storage under safe conditions.” It is from this stored grain that distribution started to be made as we read in Genesis 46,24.

Ibn Ezra on Genesis 41:34:1

LET PHARAOH DO THIS. Ya’aseh paro (literally let Pharaoh do) is short for let Pharaoh do according to the following council. Or ya’aseh (do) means get, like asah in My power and the might of my hand hath gotten (asah) me this wealth (Deut. 8:17). (According to this interpretation ya’aseh paro means let Pharoah get. Also according to this interpretation the object is missing. It should be read: Let Pharaoh get wheat (Weiser).)

Ibn Ezra on Genesis 41:34:2

AND TAKE UP THE FIFTH PART OF THE LAND. Let him buy a fifth of the produce of the land.

JPS 1985 Footnotes, Genesis 41:1

Others “take a fifth part of”; meaning of Heb. uncertain.

Or HaChaim on Genesis 41:34:1

יעשה פרעה פקידים, "let Pharaoh appoint trustworthy officials, etc." Joseph realised that the reason the dream was needed was to ensure that the Egyptians would make prudent use of the years of plenty. Had they not been made aware that the years of plenty would be followed by years of famine, they would become careless with the storage of food after the first year of abundance. Not only would they not build silos, they might even decide to plant less in order to maintain the prices. As a result they would not bother to plough. When they would see another year of bumper crops their negligent attitude would only be further reinforced. This is why G'd explained in Pharaoh's dream that the surplus during the coming seven years was only meant to compensate in advance for the absence of crops during the following seven years. This is why Joseph felt compelled to advise Pharaoh. He wanted Pharaoh to involve as many people as possible in the task of storing and preserving food.

Or HaChaim on Genesis 41:34:2

When Joseph spoke about וחמש, he meant that Pharaoh should imbue these officials with a sense of urgency when they would assume their tasks. It could also mean that Pharaoh should impose a harvest tax of twenty percent which would serve as the national grain reserve. This was an innovation, seeing that normally the farmer only has to tithe ten percent of his grain harvest to the king (compare Samuel I 8,15). Pharaoh would do the people a kindness with this tax; he would not touch the grain during the years of plenty, thus not competing with the farmers who were marketing their own grain. I shall explain the procedure in my commentary on the verses following.

Rabbeinu Bahya, Bereshit 41:34:1

יעשה פרעה, “let Pharaoh proceed, etc.” to appoint a single ruler over these various civil servants,” i.e. the officials whom Pharaoh would appoint. Clearly, the שליט, would have to appoint officials as he could not possibly perform all this work by himself.

Rabbeinu Bahya, Bereshit 41:34:2

וחמש את ארץ מצרים, “let him set aside one fifth of all (the grain) growing during the seven years of plenty.” The economic czar was to confiscate 20% of every farmer’s harvest. An alternate meaning of the word וחמש could be “let this economic czar urge the people to gather, etc.” The word then would resemble the word חמושים עלו בני ישראל, in Exodus 13,18 meaning: “in a pioneering spirit.”

Radak on Genesis 41:34:1

וחמש, he should confiscate one fifth of the harvest.

Rashbam on Genesis 41:34:1

ויפקד פקידים...וחמש, the general population would be required to hand over one fifth of the non-perishable parts of their harvest to a central storage facility administered by the government. According to Samuel warning the Jewish people of taxation that a king would impose upon them, (Samuel I 8,14-15) such taxation normally amounted to ten percent. Joseph now suggested that during the seven years of plenty this level of taxation be increased to twenty per cent, (a reserve for the people for the years of the famine to follow), not for the king’s needs as regular taxation.

Rashi on Genesis 41:34:1

וחמש — render it as the Targum does “and they shall prepare”. Similar is (Exodus 13:18) “וחמושים and prepared (for war)”.

Rav Hirsch on Torah, Genesis 41:34:1

Was aber von Pharao selbst ausgehen soll, das ist die Steuererhebung eines Fünftels. Da erscheint Josef wieder als חכם. Mit der Anordnung und Erhebung dieser Steuer soll der dem Lande zu bestellende Vormund verschont bleiben, um ihn, der so sehr des moralischen Einflusses auf die Bevölkerung bedürfen wird, von allem Gehässigen frei zu erhalten. Eine jede Steuer, selbst die allernotwendigste und heilsamste, erscheint drückend. Dies soll daher Pharao, resp. durch die von ihm angestellten Steuerbeamten, selbst tun. Dem andern bleibt noch genug zu tun übrig. Mit diesem 1/5 soll nur das Allernötigste versorgt werden. Warum gerade 1/5? Vielleicht deshalb. Nehmen wir einmal an, daß man in Jahren des Überflusses doppelt so viel darauf gehen lässt, als in Jahren gewöhnlicher Verhältnisse; und umgekehrt, daß man in Zeiten der Teuerung sich mit der Hälfte dessen begnügen müsse, was in gewöhnlichen Zeiten verbraucht wird, so ergibt sich, daß im Überflusse viermal so viel verbraucht wird, als im Hungerjahr. Ist das wahr, so ergibt sich einfach, daß jedenfalls 1/5 des in einem Überflussjahr Hervorgebrachten genügen muss, um ein Hungerjahr zu speisen, wenn auch alles übrige, die 4/5, völlig aufgezehrt würden.

Sforno on Genesis 41:34:1

יעשה פרעה ויפקד, and see to it that this man appoint officials as his delegates in each and every city so that these officials will be known locally as their superiors as well as accepting the authority of their economic czar and that all of them work together in harmony. Special conditions require special measures. Once the Jewish people were dispersed in their own country, the Torah also legislated measures of centralising supreme religious authority in Jerusalem as we know from Deuteronomy 17,8 וקמת ועלית אל המקום אשר יבחר ה' אלוקיך בו, “you will arise and ascend to the place which the Lord your G’d will select for being this the seat of this central authority.”

Siftei Chakhamim, Genesis 41:34:1

As Onkelos translates it: and prepare... I.e., וחמש does not mean taking a fifth, as Scripture mentions only gathering, which is the preparation.

Steinsaltz on Genesis 41:34

Pharaoh should proceed and appoint officials over the land, and he shall supply the land of Egypt during the seven years of plenty.

Tur HaArokh, Genesis 41:34:1

וחמש את ארץ מצרים, “and divide Egypt into 5 regions;” some claim that the meaning is that Pharaoh should impose a 20% tax, payable in produce,” this tax to be used as food storage in anticipation of the years of famine. Pharaoh would use the accumulated quantity to distribute seed to the farmers for planting. In return, Pharaoh would own one firth of the soil of Egypt in perpetuity.

Tze'enah Ure'enah, Miketz 23

“Let Pharaoh take steps to appoint overseers” [41:34]. Pharaoh should appoint a man, and he should appoint officials to gather the grain. (Bahya, Genesis, 41:34.)

Tze'enah Ure'enah, Miketz 24

“Organize the land of Egypt” [41:34]. Each one should give a fifth of their grain into the king’s treasury. Even though, previously they gave a tenth, but now it was right that they should give a fifth to increase the treasury, in the expectation that the people should not die in the famine. (Hizkuni, Genesis, 41:35.)

Kabbalah

The Nefilim are the fallen angels who saw the beauty of human women and desired to procreate with them. These fallen angels were originally above, but were cast down by Hashem. When creating man, Hashem intended for him to be a leader over the angels, as seen in the example of Joseph appointing officers over the land.

Zohar, Bereshit 20:226

About the Nefilim (the fallen ones), it is written: "That the sons of the Elohim saw that the daughters of men were fair" (Beresheet 6:2). These are the second group (of the erev rav, emanating from the Chochmah of the Kelipot) from those fallen from above, (from Aza and Azael, who were angels above. Hashem dropped them out of the heavens). When the Holy One, blessed be He, desired to create man, he said (to the angels) "Let us make man in our image..." (Beresheet 1:26). He wanted to make him a leader over all (the angels above), so that he might govern all (the angels) and they would be under his rule, as is written about Joseph: "And let him appoint officers over the land" (Beresheet 41:34).

Midrash

In Kohelet Rabbah 9:15:2, it is explained that the small city represents Egypt, the few men are the Egyptians, and the great king is the wicked Pharaoh who surrounded the city with ambush and subterfuge. Joseph, the poor wise man, saved the city with his wisdom by preparing for the famine, but was not remembered by the people, only by God.

Kohelet Rabbah 9:15:2

Another matter, “There was a small city” – this is Egypt, “and few men in it” – these are the Egyptians, “and a great king came against it and surrounded it” – this is the wicked Pharaoh, (Pharaoh was a wicked king who did not act in the best interest of his subjects.) “and built a great siege upon it” – with ambush and subterfuge. “He found in it a poor, wise man” – this is Joseph the righteous, “and he saved the city in his wisdom” – as he said to Pharaoh: “Let Pharaoh proceed and let him appoint officials over the land…and let them gather all the food of these good years…” (Genesis 41:34). “But no one remembered that poor man” – the Holy One blessed be He said: You did not remember him; I remember him, as it is stated: “Joseph was the ruler over the land” (Genesis 42:6).

Quoting Commentary

Sulam on Zohar explains the meaning of "apotropa" as a guardian over the angel Duma in Gehennom. Chizkuni on Exodus 13:18 discusses the meaning of "חמושים" as either armed or referring to provisions for the journey, similar to Genesis 41:34. Chizkuni on Deuteronomy 20:9 notes the use of the root פקד in appointing tasks, as seen in Genesis 41:34. Bekhor Shor on Exodus 13:18 compares the Israelites being armed with provisions similar to how Egypt was armed in Genesis 41:34, allowing them to be sustained for a month without needing food until the 15th of Iyyar.

Bekhor Shor, Exodus 13:18:1

1. AND THE ISRAELITES WENT UP IN ARMS: as in (Genesis 41 [:34]) "And he armed the land of Egypt" when there was sustenance for them that they were sustained on the further way, for they were fed for one month from food those [reserves] that they did not ask for [food] from [15th Nisan] until 15th Iyyar.

Chizkuni, Deuteronomy 20:9:1

ופקדו, “and they shall appoint, etc.” This takes place after all those that have been allowed to return home have done so. The use of the root פקד to describe making appointments is first found in the advice Joseph gave to Pharaoh in Genesis 41,34.

Chizkuni, Exodus 13:18:2

וחמושים, according to Rashi, the meaning of the word is: “armed.” According to Rashi, the fear of the Israelites was not due to their not having arms with which to defend themselves. They were well armed. You are not to wonder where the Israelites had taken all these arms from, arms which they used in the desert for several wars, starting immediately after they had crossed the sea of reeds and had been attacked by the Amalekites. They needed these arms again when the conquered the land of Canaan under the leadership of Joshua. An alternate explanation of the word: חמושים. The word refers to provisions for the journey. The word is used in Genesis 41,34, where it describes the provisions stored by Joseph in anticipation of the seven years of famine that were to follow the seven years of plenty. In practice this meant (according to tradition) that the dough the Israelites took with them lasted them a whole month until the 15th of lyar, when the heavenly food, the manna took over. The reason for the need for that miracle had been that G-d took the people on a detour through the desert. (Compare Mechilta)

Sulam on Zohar, Introduction 137:1

137. “And with regard to this, etc.” And with regard to this, David declared: “Unless the Lord had been my help, my soul would almost have dwelled in silence [duma]” [Psalms 94:17]. “Unless the Lord had been my help,” that is, had He not been my guardian [apotropa] and watchman over me, with respect to the angel Duma. “Would almost have dwelled etc.” – what is [the meaning of] “almost”? Like the measure of a fine thread that is between me and the Other Side [Sitra Aḥara]; it was that measure away from my soul dwelling with Duma, that is, with the angel Duma in Gehennom. Apotropa means a guardian, a watchman, for the Aramaic translation of “and let him appoint overseers” (Genesis 41:34) is “and let him appoint an apotropos.”

Targum

Pharaoh should appoint officials over the land and prepare Egypt during the seven years of abundance by taking out one part in five of all the produce of the land of Mizraim.

Onkelos Genesis 41:34

This is what Pharaoh should do: appoint officials [faithful men] over the land, and prepare the land of Egypt during the seven years of abundance.

Targum Jerusalem, Genesis 41:34

Let Pharoh make and appoint him a superintendent over the land; and let him set apart one in five throughout the land of Mizraim in the seven years of plenty.

Targum Jonathan on Genesis 41:34

Let Pharoh make superintendents over the land, and let them take out one part in five of all the produce of the land of Mizraim in the seven years of plenty.

וְיִקְבְּצ֗וּ אֶת־כׇּל־אֹ֙כֶל֙ הַשָּׁנִ֣ים הַטֹּב֔וֹת הַבָּאֹ֖ת הָאֵ֑לֶּה וְיִצְבְּרוּ־בָ֞ר תַּ֧חַת יַד־פַּרְעֹ֛ה אֹ֥כֶל בֶּעָרִ֖ים וְשָׁמָֽרוּ׃ 35 E Let all the food of these good years that are coming be gathered, and let the grain be collected under Pharaoh’s authority as food to be stored in the cities.
Chasidut suggests that Noach's responsibility to feed animals in the ark allowed for the permission to eat meat, as seen in the Torah's use of the word אכול. Various commentaries offer interpretations of Joseph's advice to collect and store grain, with Rashi highlighting the connection between abundance of food and the work of the poor. The Targum emphasizes the importance of storing grain under Pharaoh's authority during times of plenty.

Chasidut

The Torah suggests that G’d made it Noach’s task to feed others, primarily the animals, by using the causative mode of the word מאכל. This is seen in Adam's future tense promise to repair the damage done by eating the forbidden fruit, by pronouncing a blessing before partaking of anything G’d put at man’s disposal. Noach taking all the animals into the ark set the stage for man’s permission to eat the meat of animals, as confirmed by G’d telling Noach to take all the food fit to be eaten. This is alluded to in Yoel 2,26, with the repetition of the word אכול as a veiled reference to Adam's responsibility in a constructive sense.

Kedushat Levi, Genesis, Noach 16

An alternative explanation of G’d’s directive to take along ‎provisions. [The following is based on the Torah choosing the ‎word ‎מאכל‎ instead of the customary word ‎אוכל‎, for food. Ed.] ‎‎(Compare Genesis 41,35; 41,48; 42,7 et al) By using the causative ‎mode, ‎מאכל‎ as in ‎מאכיל‎, the Torah suggests that G’d made it ‎Noach’s task to feed others, primarily the animals, of course. ‎When understanding the word ‎מאכל‎ in this way, a commentary ‎by Bereshit Rabbah 19,12 becomes clearer. Rabbi Abahu ‎there draws our attention to Adam when challenged by G’d ‎‎(Genesis 3,12) if he came by the knowledge that he was nude ‎because he had eaten from the tree that G’d had forbidden him to ‎eat, having said: ‎האשה אשר נתת עמדי הוא נתנה לי מן העץ ואכל‎, “the ‎woman that You have given me to be my mate, she gave me from ‎the tree vaochel”. Adam used the future tense when describing his ‎having eaten instead of saying ‎אכלתי‎, “I ate.” The author of the ‎‎midrash sees in this Adam’s implied promise to repair ‎whatever damage he had done by eating the forbidden fruit, by in ‎future pronouncing a blessing before partaking of anything that ‎G’d put at man’s disposal in this universe. He hoped to undo any ‎harm his eating from the tree of knowledge had done. When ‎Adam’s eating from the tree is looked at in this light, he had ‎indeed “fed” the human beings that were born after him, by ‎bequeathing them a world that they could call their own. This ‎was confirmed by G’d at the moment when He told Noach ‎קח לך ‏מכל מאכל אשר יאכל‎, “Take for yourself of all the food that is ‎fit to be eaten.” Noach’s taking with him all the animals into the ‎ark set the stage for man’s being permitted to eat the meat of ‎animals after they had died and become fit as food. This is also the ‎allusion contained in Yoel 2,26 ‎ואכלתם אכול‎, “and you will eat ‎your fill (and praise the name of the Lord).” The repetition of the ‎word ‎אכול‎ is the veiled reference to Adam’s having been ‎responsible for all this in a constructive sense. [This editor views ‎this midrash as especially inspiring, as it suggests that ‎Adam himself “invented” the principle of the punishment ‎having to fit the crime. Ed.]‎

Commentary

Ibn Ezra suggests that "bar" refers to corn after being fanned and cleansed, not in its ears. Rashbam explains that "bar" refers to grain being amassed. Radak explains Joseph's suggestion to collect 20% of the harvest for storage near cities. Rabbeinu Bahya states that the 20% tax should be collected from each type of harvest. Rav Hirsch interprets "ויקבצו" as a call for restricting grain trade and keeping it within Egypt. Rashi points out that "אֹכֶל" is a noun with a Patach Katan vowel. Steinsaltz summarizes Joseph's advice to gather and store food under Pharaoh's control in cities.

Chizkuni, Genesis 41:35:1

.את כל אוכל, “all the food;” as far as possible;” (compare verse 57)

Ibn Ezra on Genesis 41:35:1

AND LAY UP CORN. The overseers. Some say that bar (corn) refers to corn in its ears. (Grain that has not been purified from its stubble (Weiser).) However, I think that bar is the term applied to the corn after it has been fanned and cleansed. (Grain whose impurities have been removed. I.E. is paraphrasing Jer. 4:11. Our texts read, fanned or cleansed. Vat. Ebr. 38 reads, fanned and cleansed. We have followed the latter.) To the one who says that the Egyptian air is damp because of the Nile and it is impossible for corn to last there for seven years, we reply that it is possible to mix corn with preservatives. (According to Bereshit Rabbah 90:5 this is precisely what Joseph did.)

Rabbeinu Bahya, Bereshit 41:35:1

ויקבצו את כל אוכל, “and let them gather in all the food, etc.” the words “all the food,” refer to the 20% of the crops to be taxed by Pharaoh. The words “all the food,” mean that 20% of each type of harvest such as wheat, rye, corn and barley were to be taxed and collected to be stored.

Rabbeinu Bahya, Bereshit 41:35:2

ויצברו בר, “and they will amass grain.” The expression צבר used here by the Torah refers to underground storage. We find a comparison between עפר, earth, dust, in Job 27,16 אם יצבר כעפר כסף, “if he were to pile up silver like dust.” Joseph suggested to Pharaoh to store grain both above ground in grain elevators as well as below ground. The expression צבירה includes both kinds of storage. We find the expression occurring when the Egyptians piled up the frogs into great heaps in Exodus 8,10.

Rabbeinu Bahya, Bereshit 41:35:3

תחת יד פרעה “under Pharaoh’s control.” under Pharaoh’s control and in storage-houses owned by him. אוכל בערים, “food in the cities.” Produce grown near certain cities should be stored within these cities. ושמרו, “and they are to guard and protect” the grain is to be brought into these storage houses in a condition which makes it fit to store for an extended period.

Radak on Genesis 41:35:1

ויקבצו את כל אוכל השנים, concerning this tax of twenty percent of the harvest, Joseph suggested that the appointed officials should collect the food thus set aside by Pharaoh during the seven years of plenty and store it near various cities under Pharaoh’s direct supervision so that it would be at hand when the years of famine would commence. This would be independent of what private individuals would put in storage on their own account. If this advice were followed, each city would have a substantial hoard of grain near at hand when the famine would break out and there would not be any panic or undue profiteering.

Rashbam on Genesis 41:35:1

ויצברו בר תחת יד, someone appointed for the task by Pharaoh.

Rashbam on Genesis 41:35:2

פרעה, All of this would be enforced against the wishes of the population. This is why Joseph spoke of the appointment of פקידים, overseers with powers of enforcement,ויצברו, this expression is also used when King Ahasverus appointed officials to bring all good looking virgins to his court so that he could eventually make the selection of a new queen replacing Vashti from amongst one of the. (Esther 2,3)

Rashbam on Genesis 41:35:3

The expression ויקבצו, “and they shall gather in,” is applied here to produce, whereas in Esther it was applied to people. [the reader can form his own opinion about human rights of women in Persia of old. Ed.]

Rashbam on Genesis 41:35:4

אוכל בערים, there would be such storage silos in every city so people could buy during the years of the famine without having to travel far from their homes.

Rashi on Genesis 41:35:1

את כל אֹכֶל ALL THE FOOD — The word אֹכֶל is a noun and therefore the accent is on the א and the last syllable has the vowel Patach Katan (a name Rashi uses for our Segol), whilst אוֹכֵל — which is a participle, as for instance, (Leviticus 7:25) “For whosoever eateth (אוֹכֵל) the fat” — has the accent on the ultimate syllable, on the כ, and has the vowel Kametz Katan (Zéré).

Rashi on Genesis 41:35:2

תחת יד פרעה UNDER THE HAND OF PHARAOH — under his control and in his storehouses.

Rav Hirsch on Torah, Genesis 41:35:1

Allein es soll noch mehreres geschehen, es soll nicht bloß dem Allernotwendigsten vorgesorgt werden. Diese, dem einzusetzenden Landesvormund vorbehaltene Maßregel wird in diesem Vers entwickelt. Das Verständnis hat aber Schwierigkeiten. Es heißt: אוכל וגו כל ויקבצו אתי wenn in den guten Jahren alle Nahrungsmittel aufgespeichert werden sollen, so verhungert die Bevölkerung, ehe die Hungerjahre kommen. Möglich, daß קבץ, das allerdings sonst zusammen sammeln heißt, hier mehr: zusammen halten, an sich halten bedeute, eine Bedeutung, die an sich nicht fern, und in seiner offenbaren Verwandtschaft mit יבש ,גבש ,כבש ,גוץ ,כוץ ,קפץ liegt, die allesamt ein Komprimieren ausdrücken. Demgemäß scheint ein doppeltes vorgeschlagen. 1) eine Steuer im vorigen Vers. 2) hier eine Bevormundung der Verwendung, d. h. eine Beschränkung des Kornhandels, zunächst des Exportes. Ägypten war ja im ganzen Altertum der Kornspeicher der übrigen Welt. Es soll daher אוכל in natura im Lande verbleiben. Es heißt darum wiederholt אוכל und nicht תבואה, da zuletzt ja auch das Geld als Erträgnis der Jahre betrachtet werden könnte. Nichts soll daher in den Jahren des Überflusses nach außen. Ja, es soll nicht einmal eine Stadt mit der anderen in Getreide Geschäfte machen, so daß kein Korn in unfruchtbares Geld umgesetzt werde. Wollen die Produzenten verkaufen, so sollen sie nur an Pharao verkaufen können und das also gekaufte Getreide unter seinem Verschluss geborgen bleiben. Und damit der wohltätige Zweck dieser allerdings beengenden Kontrolle allen gegenwärtig bleibe und deshalb das Gehässige verliere, soll das von der Krone aufgekaufte Getreide nicht in ein Zentralmagazin gebracht, sondern אכל בערים ושמרו, in jeder Stadt selbst das in ihr aufgekaufte Getreide unter Verschluss der Regierung aufgespeichert und so der Bevölkerung überall das wohltuende Bewusstsein verbleiben, in diesen Kornvorräten eine Sicherung gegen künftigen Mangel vor Augen zu haben — אינו דומה מי שיש לו פת בסלו וכוי — und überzeugt zu sein, daß nicht etwa die Regierung mit diesen Aufkäufen eine Handelsspekulation nach dem Auslande beabsichtige, die sie dem Volke untersagt.

Siftei Chakhamim, Genesis 41:35:1

And is vocalized with a patach koton... A patach koton is [what we call] a segol, and a kametz koton is [what we call] a tzeirei.

Steinsaltz on Genesis 41:35

They will gather all the food of these coming good years and amass grain under the control of Pharaoh; they will collect food in the cities and they will preserve it.

Tur HaArokh, Genesis 41:35:1

אוכל בערים, “food in the cities, etc.,” so that it need not be brought from a distant central depot. This would also have the psychological advantage of putting local residents’ mind at rest if they knew there was a local food storage depot nearby.

Tze'enah Ure'enah, Miketz 25

“Let the grain be collected” [41:35]. Joseph advised that they should make treasuries in the ground to hide the grain. (Bahya, Genesis, 41:35.)

Quoting Commentary

Rashi explains that the abundance of food mentioned in Proverbs 13:23 is a result of the plowing done by the poor. This interpretation is based on the unique vowelization and accentuation of the words in the verse, highlighting the idea that much Torah knowledge comes from students who engage in debate with their teachers.

Rashi on Proverbs 13:23:1

An abundance of food is the result of the plowing of the poor I saw in the great Masorah [on the words רב אכל]: The word רב appears thirty-three times with a “kamatz,” but this one has a short “kamatz,” and it is joined to the word אכל, food, with a “makkaf” (hyphen); and I saw there that אכל is vowelized with a “pattah” (i.e., a “segol” which is a small “pattah”), and it is accented on the first syllable, as in (Gen. 41:35): “all the food (אכל) of the good years.” According to its vowelization, this is its interpretation: Much grain comes to the world through the plowing of the poor people; i.e., much Torah emanates from pupils whose teachers learn from them through their debate concerning the halachah.

Targum

During the good years, all grain should be gathered and stored under Pharaoh's authority in the cities to be safeguarded.

Onkelos Genesis 41:35

Let them gather in all the food [grain] during these good years that are coming, and let them store up grain under the hand [jurisdiction] of Pharaoh. Let the food [grain] be [kept] in the cities, and let them safeguard it.

Targum Jonathan on Genesis 41:35

And let them collect all the produce of those good years that are coming, and gather together the produce under the hand of Pharoh's superintendents, and set the produce in the cities to be kept;

וְהָיָ֨ה הָאֹ֤כֶל לְפִקָּדוֹן֙ לָאָ֔רֶץ לְשֶׁ֙בַע֙ שְׁנֵ֣י הָרָעָ֔ב אֲשֶׁ֥ר תִּהְיֶ֖יןָ בְּאֶ֣רֶץ מִצְרָ֑יִם וְלֹֽא־תִכָּרֵ֥ת הָאָ֖רֶץ בָּרָעָֽב׃ 36 E Let that food be a reserve for the land for the seven years of famine which will come upon the land of Egypt, so that the land may not perish in the famine.”
Joseph stored food as a reserve under Pharaoh's officers to prevent famine in Egypt, ensuring the land's survival. The seven years of plenty led to a severe famine, affecting neighboring regions, and Joseph sold grain to Egyptians, intensifying the famine. The Mishnah states that obligations in a marriage contract must be fulfilled, even if omitted. Pharaoh was advised to appoint wise commissioners to collect and store food during abundance for future famine, as seen in Genesis 41:33-36. The Targum emphasizes that the stored grain will prevent the people from perishing due to hunger during the seven years of famine in Egypt.

Commentary

Joseph instructed that the food should be stored as a reserve under the charge of Pharaoh's officers for the needs of the land during the seven years of famine, ensuring that the land would not be consumed by the famine. The stored food would serve as a deposit to maintain the people of the land, preventing starvation.

Or HaChaim on Genesis 41:36:1

לשבע שני הרעב, "for the seven years of famine." First of all Egypt would provide a reserve for itself; as a secondary consideration they would serve as the pool other countries i.e. הארץ could draw on. Joseph added the consideration that the rest of the earth should not starve to death.

Rabbeinu Bahya, Bereshit 41:36:1

והיה האוכל לפקדון, “the food shall serve as a reserve.” The word פקדון is used here in the same sense as elsewhere when someone is given something to guard on behalf of a third party. The food stored was to be stored on behalf of the farmers who grew it. The objective was to forestall that the land would perish as had the seven undernourished cows in Pharaoh’s dream.

Radak on Genesis 41:36:1

לפקדון, as an insurance to have handy in time of need. Even though the people who had turned in that part of their harvest would in due course be forced to buy it back, this arrangement would be good for them as at least they would insure that when needed it would be available.

Ramban on Genesis 41:36:1

AND THE FOOD SHALL SERVE AS A RESERVE FOR THE LAND. Joseph said that the food should be kept in reserve under the charge of Pharaoh’s officers for the needs of the land during the seven years of famine, and they should not be used for other purposes lest the land be consumed by the famine just as the cows in the dream did not die on account of their leanness.

Rashi on Genesis 41:36:1

והיה האכל — means AND THE FOOD that is stored up SHALL BE AS ANY other DEPOSIT (פקדון) that is held in reserve for the maintenance of the people of the land.

Siftei Chakhamim, Genesis 41:36:1

That is stored up as any other deposit that has been stored away... I.e., the food that they wish to save should be like any other deposit. In other words, not that it should be entrusted in the care of an individual, rather it should be stored like a deposit of silver and gold.

Siftei Chakhamim, Genesis 41:36:2

For maintaining the country. I.e., it is not for [maintaining] the soil but for [the survival of] the people.

Steinsaltz on Genesis 41:36

The food shall be for a security for the land for the seven years of famine that shall be in the land of Egypt, and the land will not perish in the famine.

Midrash

The seven years of plenty in Egypt ended perfectly, leading to a severe famine where even coarse bread was sought but not found. Famine also affected Phoenicia, Arabia, and Philistia. Pharaoh directed the hungry Egyptians to Joseph, who compelled them to circumcise themselves, ensuring their lives in the World to Come. Joseph sold grain to the Egyptians, intensifying the famine in Egypt.

Bereshit Rabbah 90:6

“The seven years of plenty that was in the land of Egypt concluded” (Genesis 41:53). “The seven years of famine ensued, as Joseph had said; there was famine in all lands, but in all of the land of Egypt there was bread” (Genesis 41:54). “Concluded [vatikhlena]…” – they emerged perfect [mekholalot]. “Ensued [vateḥilena]…” – they entered ill [ḥolaniyot]. (Although the Egyptians had eaten on the final day of the seventh year of plenty, on the first day of the first year of famine, they were already afflicted with hunger.) By the time they sat at the table, they sought even coarse bread, but could find none. They said: ‘Is this not what Joseph said: “The food will be as a security [for the land for the seven years of famine]”? (Genesis 41:36). (They needed the security from the beginning of the seven years.) “There was famine in all lands” – in three lands: Phoenicia, Arabia, and Philistia. “The entire land of Egypt was hungry, and the people cried out to Pharaoh for bread; Pharaoh said to all the Egyptians: Go to Joseph; what he says to you, you shall do” (Genesis 41:55). “The entire land of Egypt was hungry…what he says to you, you shall do” – Rabbi Abba bar Kahana said: He compelled them to circumcise themselves. (When a Jew purchases a gentile slave, he is obligated to circumcise him.) Rabbi Shmuel bar Naḥman said: “Ḥiyitanu” is not written here, but rather, “you have saved our lives [heḥeyitanu]” (Genesis 47:25) (When the Egyptians tell Joseph “you have saved our lives,” the Hebrew term used is heḥeyitanu instead of the similar form ḥiyitanu. The extra heh in the word implies that something additional is included, and is interpreted as an allusion to life in the World to Come: By seeing to it that they became circumcised, Joseph assured them of life in the World to Come; alternatively, the meaning is that some Egyptians converted and thereby merited life in the World to Come (see Yefeh To’ar). ) – you have given us life in this world, and in the World to Come. “The famine was on the entire face of the earth, and Joseph opened all that was in them, and sold grain to the Egyptians. The famine was intensified in the land of Egypt” (Genesis 41:56). “The famine was…everything that [asher] was in them” – the best [hame’usharim] of them.

Mishnah

If a man omits a clause in the marriage contract stating that any female children will be supported by his property until marriage, he is still obligated to fulfill it as it is considered a court stipulation. (Mishnah Ketubot 4:11)

Mishnah Ketubot 4:11

Likewise, if he omitted from the marriage contract the sentence: Any female children you will have from me will sit in my house and be sustained from my property until they are taken by men, i.e., until they are married, he is nevertheless obligated as though he had written it, as it too is a stipulation of the court.

Quoting Commentary

Pharaoh is advised to appoint wise commissioners to collect and store food during years of abundance to prepare for years of famine, as seen in Genesis 41:33-36. This strategy is crucial for ensuring the country's survival during difficult times.

German Commentary on Mishnah Ketubot 4:11:4

bis sie sich mit Männern verheiraten. יתנסבן ist Ithpeel von נסב = ܢܣܰܒ = נשא nehmen, heiraten. Die Form יתנסבן, die auch ed. Lowe hat (nur dass hier יתנסבין verschrieben ist), ist die nach der Analogie der starken Verba gebildete. Wenn unsre Mischnaausgaben תנסבן = תינסבן lesen, so ist hier das Präfix ת statt י nach Analogie des Singulars gesetzt, wie im Jerus. Targum zu Gen. 41, 36 תהוויין, Deut. 28,32 תתוקפון. Vgl. Dalman, Grammatik des jüd.-paläst. Aram. S. 213.

Judaism's Life Changing Ideas; A Weekly Reading of the Jewish Bible, Miketz; Jews and Economics 6

Let Pharaoh appoint commissioners over the land to take a fifth of the harvest of Egypt during the seven years of abundance. They should collect all the food of these good years that are coming and store up the grain under the authority of Pharaoh, to be kept in the cities for food. This food should be held in reserve for the country, to be used during the seven years of famine that will come upon Egypt, so that the country may not be ruined by the famine. (Gen. 41:34–36)

Lessons in Leadership; A Weekly Reading of the Jewish Bible, Miketz; The Power of Dreams 9

Now let Pharaoh look for a discerning and wise man and put him in charge of the land of Egypt. Let Pharaoh appoint commissioners over the land to take a fifth of the harvest of Egypt during the seven years of abundance. They should collect all the food of these good years that are coming and store up the grain under the authority of Pharaoh, to be kept in the cities for food. This food should be held in reserve for the country, to be used during the seven years of famine that will come upon Egypt, so that the country may not be ruined by the famine. (Gen. 41:33–36)

Radak on Psalms 19:9:1

The treasures of the Lord: – We should have interpreted פקודי as "commandments" in accordance with its Targum, only that he speaks afterwards of the commandment of the Lord; so we interpret פקודי here on the analogy of "And the food shall be for a store (פקדון)" (Gen. 41:36), where the meaning is that of treasuring and depositing. They are the things about which reason teaches. He says of them also that they

Targum

The grain will be stored for seven years of famine in Egypt to prevent the people from perishing due to hunger.

Onkelos Genesis 41:36

The food [grain] will be held in safe-keeping [stored away] for the land, for the seven years of famine; which will be in the land of Egypt. Let the [people of the] land not be cut off by the famine.

Targum Jonathan on Genesis 41:36

and there will be provision laid up (as) in a cavern in the earth, that therefrom they may take in the years of famine which come upon the land of Mizraim, that the people of the land perish not through the famine.

וַיִּיטַ֥ב הַדָּבָ֖ר בְּעֵינֵ֣י פַרְעֹ֑ה וּבְעֵינֵ֖י כׇּל־עֲבָדָֽיו׃ 37 E The plan pleased Pharaoh and all his courtiers.
Pharaoh and his ministers approved of Joseph's plan and advice, recognizing his wisdom and practicality, which led to widespread approval among all who heard the proposal. Joseph's interpretation of dreams is seen as a gift from God, illustrating the connection between wisdom and vision. Joseph's charisma and beauty were so intense that he found favor with everyone he encountered, even being recognized by Pharaoh as having the Spirit of God within him. Both Onkelos and Targum Jonathan on Genesis 41:37 state that Pharaoh and his servants approved of the plan.

Commentary

Joseph's advice and plan were well-received by Pharaoh and his ministers, who believed in the wisdom and practicality of the proposal, especially after seeing Joseph's previous accurate interpretations of dreams. They saw economic potential and power consolidation in following Joseph's advice, leading to widespread approval among all who heard the plan.

Rabbeinu Bahya, Bereshit 41:37:1

ובעיני כל עבדיו וייטב הדבר בעיני פרעה, “the matter (advice) was viewed favourably by Pharaoh and by all his servants.” Pharaoh’s servants realised that Joseph’s advice to Pharaoh was sound and that the Royal Palace, the wealthy classes as well as the poor in Egypt stood to gain from following Joseph’s advice. This is why they concurred and expressed their approval of the plan Joseph had outlined.

Radak on Genesis 41:37:1

וייטב הדבר, Pharaoh approved of Joseph’s suggestion as did his ministers as they all understood that it was a wise and practical plan. They realised that it was very likely that Joseph’s interpretation of the dream was correct. They were furthermore very impressed by the chief of the cup-bearers who had told them how Joseph’s interpretation of both his and the chief baker’s dreams had come true. Moreover, Joseph had not claimed that the realisation of the dream would be in the distant future, but by seizing on the word והנה twice at the very beginning of Pharaoh’s dream and again in verse 29, he had made it plain that these predictions would come true in short order.

Sforno on Genesis 41:37:1

וייטב הדבר, Joseph’s basic advice as well as his outline of how to execute his plan

Steinsaltz on Genesis 41:37

The matter was worthy in the eyes of Pharaoh. The interpretation was accepted by Pharaoh, as each of its details matched a feature of his dream. He liked Joseph’s advice because it had great economic potential for the country, and it would concentrate power in Pharaoh’s hands during the years of famine. And the matter was likewise worthy in the eyes of all his servants, perhaps because each of them separately thought that he would be selected as the insightful, wise man who would manage the Egyptian economy in the forthcoming years.

Jewish Thought

Light is essential for vision, as wisdom is for understanding. While humans need light to see, God does not, as He is surrounded by light. The Torah emphasizes the importance of light in creation and wisdom in understanding. Spiritual enlightenment is compared to sight, with Joseph's interpretation of dreams illustrating the connection between wisdom and vision. The ability to interpret dreams is seen as a gift from God, as evidenced by conflicting interpretations by different individuals in the Talmud.

Akeidat Yitzchak 29:1:4

In order to make use of one's eyesight, light is indispensable. Even possession of perfect eyesight is useless, since one is unable to translate one's potential into the actual, unless the objects to be seen are bathed in light. None of our other senses requires external phenomena to enable them to function. One can smell in the dark, touch in the dark, etc. Because the sense of vision requires light in order to function, light is also called "wisdom," seeing that wisdom is also an external agent assisting all our senses to improve the quality of their respective perceptions. G-d the great "Seer" is different inasmuch as He does not require light to enable Him to see and perceive all that exists. Whereas photography cannot function when outside light penetrates the viewer, the Almighty, the seat of light who is surrounded by light, is not handicapped by that fact. Daniel 2,22 says, "He knows what is in darkness, though surrounded by light." Isaiah 60,1-2 says, "Though the earth will be surrounded and covered by darkness, the Lord will light you up. His glory will be visisble to you." This "glory" will not be visible to other nations. The fact that the account of the story of Creation commences with the creation of light, illustrates the point that in order to build successfully, one must be able to see what one is doing. Though night is no darker than daylight for the Almighty, the point was to describe the inescapable need for daylight for man to be able to live on earth successfully. For this reason, we read at the end of the story of creation, "G-d saw all that He had made and it was very good" (Genesis 1,31). Until He had viewed it, it could not have been described as "very good." Solomon also describes the relationship of light to darkness as like the relationship of wisdom to foolishness, explaining that the fool, though he sees, walks in darkness, whereas the wise, even though blind, carries the source of light in his head (Kohelet 2,13-14). Since Torah more than anything else has been designed to provide wisdom, the verse "for each mitzvah is like a candle, but Torah is light itself" (Proverbs 6,23) is self-explanatory. When Moses says to Yitro "You will become our eyes" (Numbers 10,31), he had this kind of vision in mind, i.e. one which provides spiritual light, wisdom. The fact that the members of the Jewish Supreme Court, the Sanhedrin are called "the eyes of the community" (Horiot 5) is to be understood in the same vein. Basing ourselves on this comparison between eyesight and wisdom, the Torah's statement that Joseph's interpretation of Pharaoh's dream was "good in the eyes of Pharaoh and in the eyes of his servants" is clear. It means that people who had up to now walked in darkness, suddenly were greatly enlightened (Genesis 41,37). In the final analysis, providing spiritual enlightenment to those walking in spiritual darkness is what the interpretation of dreams is all about. The ability to relate apparently unconnected phenomena to one another, is what foretelling of the future amounts to. When Joseph had said to Pharaoh's ministers who were in jail with him, "Ks not the interpretation of dreams G-d’s business?" (Genesis 40,8), or when he said to Pharaoh, "May the Lord put Pharaoh's mind at ease" (41,17), this underscores that only someone possessed of qualities especially conferred upon him by G-d could succeed in interpreting dreams. Our sages in Berachot 25 appear to contradict this theory when they state that "All dreams follow the mouth." At first glance this seems to mean that the interpreter of a dream determines its meaning and significance although logic dictates otherwise. When the Torah says that Joseph explained each man's dream according to its dreamer, surely this means that each dream allowed for only one explanation. How then can our sages allow latitude to the interpreter to impose his own meaning? Strangely enough the Talmud reports two identical dreams that permitted widely divergent interpretations. Still stranger is the statement of Rabbi Neriyah (Berachot 56) that the twenty-four interpreters in Jerusalem offered twenty-four different interpretations for the same dream, all of which turned out to be true.

Quoting Commentary

Rachel and Joseph were both described as "beautiful in form and beautiful in appearance," with their beauty being seen as a reflection of passion, longing, and sincerity. Joseph's charisma and beauty were so intense that he found favor with everyone he encountered, even being recognized by Pharaoh as having the Spirit of God within him.

Tribal Lands, Chapter 12; Yosef 7

We are told of one essential trait in regard to Rachel: “and Rachel was beautiful in form and beautiful in appearance” (Genesis 29:17). This trait was shared by Joseph, who was “beautiful in form and beautiful in appearance” (Genesis 39:6). Rachel and Joseph were defined by this great beauty. More than a physical attribute, this beauty seemed the embodiment of passion, longing, instinct, response. It demanded utter engagement, complete sincerity. Jacob, the Midianites, (Sefer Ha-Yashar, Genesis 68a–68b.) Potiphar, Potiphar’s wife, fellow prisoners, Pharaoh himself: all were drawn to the charismatic Joseph, who “found favor” without even trying. A beauty so intense that it was other-worldy, holy, giving a glimpse of a world beyond. “And Pharaoh said to his servants, ‘Can we find another man like this, in whom is the Spirit of God?’” (Genesis 41:37).

Targum

Both Onkelos and Targum Jonathan on Genesis 41:37 state that Pharaoh and his servants approved of the plan.

Onkelos Genesis 41:37

This thing [plan] was good in the eyes of Pharaoh, and in the eyes of all his servants.

Targum Jonathan on Genesis 41:37

And the word was good before Pharoh, and before all his servants.

וַיֹּ֥אמֶר פַּרְעֹ֖ה אֶל־עֲבָדָ֑יו הֲנִמְצָ֣א כָזֶ֔ה אִ֕ישׁ אֲשֶׁ֛ר ר֥וּחַ אֱלֹהִ֖ים בּֽוֹ׃ 38 E And Pharaoh said to his courtiers, “Could we find another like him—a man with the divine spirit?”
Chasidut explains that Yosef represents rectification by mitigating the bad and protecting from humiliation, linked to guarding the eye from imagination. Commentary highlights Pharaoh's recognition of Yosef's exceptional wisdom and divine inspiration, leading to his appointment as viceroy despite hesitations due to his Hebrew origin. Jewish Thought discusses understanding God's attributes through light, the progression of the soul towards prophetic insights, and the denial of prophecy to those undeserving. Midrash emphasizes the significance of loving the Torah, praises Yosef for his wisdom, and highlights his exceptional qualities recognized by Pharaoh. Musar discusses the severity of lashon hara using Yosef's punishment and rise to glory as an example, contrasting Pharaoh's reaction to Moses presenting himself as a messenger of God. Quoting Commentary mentions Margaret Thatcher praising Lord Young for bringing solutions like Yosef's wisdom, and Targum notes Pharaoh's recognition of Joseph's divine spirit from the Lord.

Chasidut

The rectification is represented by Yosef, who mitigates the bad and gathers away humiliation, symbolized by famine. Yosef is linked to protecting the eye from imagination, as seen in the verse "Yosef will place his hand on your eyes." (Likutei Moharan 54:8:5)

Likutei Moharan 54:8:5

And the rectification is YoSeF, in the aspect of “The Lord has aSaF (gathered away) my humiliation” (Genesis 30:23). He mitigates the bad, which is the aspect of famine, in the aspect of (Ezekiel 36:30), “so that you will never again be humiliated before the nations because of famine.” He is the aspect of “gathered the ruach,” corresponding to “a man in whom there is the ruach of the Lord” (Genesis 41:38). And this is what was said of him: “Yosef will place his hand on your eyes” (ibid. 46:4)—by means of the hand, the eye is protected from the imagination, as explained above.

Commentary

Pharaoh questioned if anyone like Joseph, filled with the Spirit of God, could be found, as he needed the approval of his ministers due to Egyptians' aversion to Hebrews. Pharaoh recognized Joseph's exceptional wisdom and competence, attributing it to divine inspiration, leading him to appoint Joseph as viceroy. The prefix "ה" in "הנמצא" indicated a question directed at those discussing the matter, emphasizing Joseph's superiority in wisdom and understanding. Pharaoh's hesitation stemmed from the extraordinary nature of Joseph's appointment, considering his Hebrew origin and the wide-ranging powers involved.

Abarbanel on Torah, Genesis 41:1:11

(On verses 37-38:) What did Pharaoh see to say to his servants, "Could we find another like him, a man in whom is the spirit of God," and that he said to him, "there is no one wise and understanding like you," and that he made him the master over his entire household and ruler over the entire land of Egypt - before he knew whether his words would be substantiated and whether the thing would come to effect as he had interpreted or not?! As behold, the chief wine steward did not do a thing [for just this reason], when he interpreted his dream positively. As maybe the thing would not be as he had interpreted it to Pharaoh. And if so, why did he raise him before the thing was tested? And he also [prematurely] gave him a wife from the notables of the land.

Ibn Ezra on Genesis 41:38:1

CAN WE FIND SUCH A ONE AS THIS. Nimtza (we find) is a nifal perfect and the meaning of ha-nimtza kha-zeh ish (can we find such a one as this) is, was such a one as this ever found in the world. It is also possible that the nun of nimtza is a first person plural prefix. (A nun is prefixed to the Hebrew root in the first person plural imperfect. According to this interpretation nimtza is a kal.) In this case the word ha-nimtza (can we find) relates to what Pharaoh said to his servants. (The meaning of the phrase is, can we find such a one as this. The point is that nimtza can either be a third person singular nifal perfect or a first person plural kal imperfect. In the first instance it means was found, and relates to kha-zeh ish (such a one as this); in the second, it means we will find, and it relates to Pharaoh and his servants.)

Or HaChaim on Genesis 41:38:1

הנמצא כזה איש, "Can we find a man such as this one etc.?" The reason that Pharaoh did not say הנמצא איש אשר "can we find a man who, etc.," is because he would then have created the impression that there were people with Holy Spirit only that they did not possess it in the degree that Joseph did. Pharaoh wanted to make it plain that he did not think anyone else possessed the Holy Spirit.

Rabbeinu Bahya, Bereshit 41:38:1

הנמצא כזה איש אשר רוח אלו-הים בו, “can we find a man so filled with the spirit of G’d?” We find something very similar in Daniel 4,6 after Daniel had interpreted the dream of Nebuchadnezzar.

Radak on Genesis 41:38:1

הנמצא כזה, the letter נ in the word הנמצא was directed at the people who were talking about the whole subject. Pharaoh said to the assembled advisers: “Joseph has made certain suggestions. Can we possibly find someone better qualified to put these suggestions into practice? He is clearly superior in wisdom and acumen to all our local experts, and this can only be due to the fact that he enjoys Divine inspiration.”

Ramban on Genesis 41:38:1

CAN WE FIND SUCH A ONE AS THIS? Because he was a Hebrew, the members of which race were repugnant to the Egyptians, who would not eat of the things the Hebrews touched, or have any contacts with them as they considered them unclean, Pharaoh did not want to appoint Joseph viceroy without their permission. Therefore he said to them that they would find no Egyptian comparable to him, as the Spirit of G-d is in him. After they admitted it, he said to Joseph, Since G-d has made all this known unto thee, (Verse 39 here.) for since the interpretation met with the approval of Pharaoh and all his courtiers, (Verse 37 here.) they regarded everything he had said as if it had already been fulfilled. It is possible that the expression, all this, alludes also to that which the chief of the butlers told Pharaoh. A similar case is the verse, And he [Jacob] related to Laban all these things, (Above, 29:13.) meaning the blessings bestowed upon him by Isaac mentioned before. Pharaoh thus said: “Since G-d has imbued you with this great wisdom, thus enabling you to interpret all secret and hidden dreams, and not a word of yours has failed, there is none so understanding and wise in all matters as you are, and you are therefore fit to assume authority and rulership and to be second to me.”

Rashbam on Genesis 41:38:1

אשר רוח אלוקים בו, if he is able with G’d’s help to interpret intangibles such as dreams, he must certainly be smart enough to arrange administrative earthly affairs in a competent manner.

Rashi on Genesis 41:38:1

הנמצא כזה CAN WE FIND SUCH A ONE AS THIS? — The Targum renders it: “can we find like this one” — meaning, “If we go to seek one could we find anyone like him?” הנמצא is a question, as is every ה prefixed to a word with the vowel Chataph Patach.

Siftei Chakhamim, Genesis 41:38:1

“Can we find another like this one”... I.e., the meaning of הנמצא here is not the same as in הנהיה כדבר הגדול הזה (Devarim 4:32), where it means, “Did such a great thing ever happen in the world?!” Otherwise, Onkelos would have translated it here as האשתכח כדין (Did something like this ever exist?!) Since he translates it הנשכח, it means: “If we would go and search, would we find?” Accordingly, the נ is of the active future tense, not of the passive past tense. Furthermore, if הנמצא meant: “Was there ever anyone in the world like this?!” then a question arises: For what purpose did Pharaoh say this? But if it means, “If we would go and search, would we find?” then it is understandable, for Yoseif said, “Pharaoh should seek a man of understanding and wisdom.” Pharaoh thus said to his servants, “If we would go and search, would we find one like him? We should therefore appoint Yoseif for this.”

Siftei Chakhamim, Genesis 41:38:2

If we would go and search for him, would we find another like him... Rashi cites Onkelos in order to say that הנמצא כזה means, “Would we now find one like him,” rather than, “Would one like him ever have been found.” The latter is not true since there was Avraham, Yitzchok and Yaakov. Thus it must mean “now,” and this is seen more clearly from Onkelos: if Onkelos meant, “Ever have been found,” he would have said אם אשתכח כדין (past tense). But in Scripture, הנמצא is conjugated in the same manner for both the past tense and the future tense. Onkelos deduced that it is not past tense because it is writtenהנמצא כזה איש אשר רוח אלקים בו, rather than הנמצא איש אשר רוח אלקים בו כזה. The verse placed כזה at the beginning in order to connect it with איש אשר רוח אלקים, conveying that no one has Hashem’s spirit like he does. All this shows that it means, “Would we now find one like him?” (Maharshal)

Steinsaltz on Genesis 41:38

Pharaoh said to his servants: Can we find someone like this, a man in whom there is the spirit of God?

Tur HaArokh, Genesis 41:38:1

הנמצא כזה?, “can someone like this one be found elsewhere?” The reason why Pharaoh felt he needed the consent of his ministers before appointing Joseph to such a position was the well-known animosity harboured by Egyptians generally against any Hebrew (Mesopotamians). The appointment to a position with such wide-ranging powers was something extraordinary even if Joseph had not been a slave and a Hebrew to boot.

Tze'enah Ure'enah, Miketz 26-27

“Could we find another like him, a man in whom is the spirit of God?” [41:38]. Pharaoh was very pleased with Joseph’s advice and [it found favor] in the eyes of the nobles. Pharaoh said: is there found such a man in whom is the spirit of God? Ramban writes. Since the Egyptians hated Hebrews very much, and when a Hebrew touched a piece of bread, they considered the bread impure. Thus, Pharaoh thought that the Egyptians would not agree to make Joseph a viceroy. Therefore, I must talk with them and he said that one does not find an Egyptian who is so wise. (Ramban, Genesis, 41:38.)

Jewish Thought

The Rabbi explains that the attributes of God can be understood through a simile of light, with Elōhim corresponding to transparent light and Adōnāi representing the connection between God and prophets. The text also discusses the progression of the soul from birth to becoming a disembodied spirit, with free will playing a role in its development towards prophetic insights achieved at the "neshamah" stage. If individuals are denied prophecy, it is because their contemporaries do not deserve it.

Akeidat Yitzchak 6:1:10

The author concludes that nefesh, soul at birth—though superior as a life motivating force to all other living creatures, just as the human body is superior to all other living creatures—is something quite primitive. Through the life experience it develops into the kind of force that matures. "Free will" is part of the force that helps this "life force" mature and become the kind of disembodied spirit that survives the flesh at the time the body dies. "Nefesh-Ruach-Neshamah” are the way stations in the progress of this "life motivating force" of man towards the formation of the disembodied immortal personality. "Ruach hakodesh,” holy spirit, is not yet the level at which "nevu-ah," prophetic insights can be achieved. That stage is reached only by the "neshamah" stage in a person's development. If actual nevua-ah is denied such people, it is only because their contemporaries do not deserve to be the beneficiaries of such prophetic insights (Sukkah 21).

Kuzari 4:15

15. The Rabbi: Thou hast called attention to a debatable point, although there is no doubt about it for me. But we have wandered from our subject, viz. the attributes. To return to it, let me explain the matter to thee by a simile taken from the sun. The sun is only a single body, whilst those receiving their light from it are in many ways dependent on each other. The most fitted to annex its lustre are the ruby, crystal, pure air and water, and their light is therefore called transparent. On glittering stones and polished surfaces it is called luminous; on wood, earth, etc., visible light, and on all other things it is simply designated light without any specific qualification. This general term, light, corresponds to what we call Elōhim, as is now clear. Transparent light corresponds to 'Eternal,' a proper name which describes especially the relation between Him and His earthly creatures, I mean, the prophets, whose souls are refined and susceptible to His light, which penetrates them, just as the sunlight penetrates the crystal and ruby. Their souls take their origin and development (as has been explained before) from Adam. Essence and heart [of Adam] reappear in every generation and age, whilst the large mass of mankind are set aside as husks, leaves, mud, etc. The God of this essence is only and solely Adōnāi, and because He established a connexion with man, the name Elohim was altered after the creation into Adonāi Elōhim. This the Sages express in the words: A 'full name over a full universe' (Genesis Rabbah 11). The world was but completed with the creation of man who forms the heart of all that was created before him. No intelligent person will misunderstand the meaning conveyed by 'Elōhim,' although this is possible with regard to 'Adōnāi,' because prophecy is strange and rare in single individuals, and much more so in a multitude. For this reason, Pharaoh disbelieved and said: 'I know not the Lord' (Exodus 5:2), as if he interpreted the Tetragrammaton in the way penetrating light is understood, and was reminded by it of God whose light is intimately attached to man. Moses supplemented his words by adding: 'the God of the Hebrews,' in order to call to mind the patriarchs who testified by means of prophecy and marvels. Elōhim was a name well known in Egypt. The first Pharaoh said to Joseph: 'Forasmuch as Elōhim has shewn thee all this,' (Genesis 41:39), and A man in whom the spirit of Elōhim is' (Genesis 41:38). This is as if one man alone sees the sun, knows the points of its rising and course, whilst we others never behold it and live in shadow and mist. We find, then, that his house has much more light than ours, because he is acquainted with the course of the sun and can arrange his windows according to his desire. We also see his crops and plantations thriving, which, as he says, is the consequence of his knowing the course of the sun. We however, would deny this, and ask: 'What is the sun? We know the light and its manifold advantages, but it comes to us merely by accident.' 'To me,' he would answer, 'it comes as much and as frequently as I desire, because I know its cause and course. If I am prepared for it and arrange all my plans and works for their proper seasons, I reap the full benefit of it.--A substitute for Adonāi is Presence, as in the verse: 'My Presence shall go with thee' (Exodus 33:14, sq.), or 'If thy Presence go not with me.' The same is meant in the verse: 'Let my Lord, I pray Thee, go among us' (Exodus 34:9). The meaning of Elōhim can be grasped by way of speculation, because a Guide and Manager of the world is a postulate of Reason. Opinions differ on the basis of different speculations, but that of the philosophers is the best on the subject. The meaning of Adonāi, however, cannot be grasped by speculation, but only by that intuition and prophetic vision which separates man, so to speak, from his kind, and brings him in contact with angelic beings, imbuing him with a new spirit, as it is written: 'Thou shalt be turned into another man,' 'God gave him another heart' (I Samuel 10:6. 9), 'A spirit came over Amasai' (I Chronicles 12:18). 'The hand of the Lord was upon me' (Ezekiel 37:11). 'Uphold me with Thy free spirit' (Psalms 51:14) All these circumscribe the Holy Spirit which enwraps the prophet in the hour of his ministry, the Nazirite, and the Messiah, when they are anointed for priesthood, or for the royal dignity by a prophet; or when God aids and strengthens him in any matter; or when the priest makes prophetic utterances by means of the mystic power derived from the use of the Urim and Tummim. Then all previous doubts concerning Elōhim are removed, and man deprecates those speculations by means of which he had endeavoured to derive the knowledge of God's dominion and unity. It is thus that man becomes a servant, loving the object of his worship, and ready to perish for His sake, because he finds the sweetness of this attachment as great as the distress in the absence thereof. This forms a contrast to the philosophers, who see in the worship of God nothing but extreme refinement, extolling Him in truth above all other beings, (just as the sun is placed on a higher level than the other visible things), and that the denial of God's existence is the mark of a low standard of the soul which delights in untruth.

Midrash

The Midrash Tehillim 119:27 explains the significance of loving the Torah and how it brings wisdom and understanding. In Shir HaShirim Rabbah 6:9:1, Abraham, Isaac, and Jacob are compared to a faultless dove, and Joseph is praised for his wisdom. Pirkei DeRabbi Eliezer 39:7 and Bereshit Rabbah 90:1 emphasize Joseph's wisdom and the recognition of the spirit of God within him by Pharaoh. Bereshit Rabbah 94:1 also highlights Joseph's exceptional qualities and the positive reception he received from Pharaoh and his servants.

Bereshit Rabbah 90:1

“Pharaoh said to his servants: Can we find a man like this, in whom there is the spirit of God?” (Genesis 41:38). “Pharaoh said to his servants: Can we find [a man] like this…?” “One is my faultless dove, the only one of her mother…” (Song of Songs 6:9). “One is my faultless dove” – this is Abraham, as it is stated: “Abraham was one, and he inherited the land” (Ezekiel 33:24). “The only one of her mother” – this is Isaac, who was his mother’s only son. “Pure [bara] to the one who bore her” (Song of Songs 6:9) – this is Jacob, as it was clear [barur] to the one who bore him that he was righteous. “Girls saw her and lauded her” (Song of Songs 6:9) – these are the tribes, “the news was heard in Pharaoh's house, [saying: Joseph's brothers have come; and it was good in the eyes of Pharaoh and the eyes of his servants]” (Genesis 45:16). “Queens and concubines, and praised her” (Song of Songs 6:9) – this is Joseph. “Pharaoh said to his servants: Can we find…like this…?” If we go from one end of the world to the other, we will not find one like this.

Bereshit Rabbah 94:1

“The news was heard in Pharaoh's house, saying: Joseph's brothers have come; and it was good in the eyes of Pharaoh, and the eyes of his servants” (Genesis 45:16). “The news was heard in Pharaoh's house.” It is written: “One is my faultless dove” (Song of Songs 6:9) – this is Abraham, as it is stated: “Abraham was one” (Ezekiel 33:24). “One to her mother” (Song of Songs 6:9) – this is Isaac, who was his mother’s only son. “Pure [bara] to the one who bore her” (Song of Songs 6:9) – this is Jacob, as it was clear [barur] to his mother that he was righteous. “Girls saw her and lauded her” (Song of Songs 6:9) – these are the tribes, as it is stated: “The news was heard in Pharaoh's house…” “Queens and concubines, and praised her” (Song of Songs 6:9) – this is Joseph, as it is stated: “Can we find [a man] like this [in whom there is the spirit of God]” (Genesis 41:38).

Midrash Tehillim 119:27

"I have loved your Torah," as Solomon said (Proverbs 5:19), "A loving deer, a graceful doe: let her breasts satisfy you at all times; be exhilarated always with her love." The loving deer and graceful doe refer to the Torah, which everyone loves. The Lord said to Israel (Isaiah 1:4), "Why will you be stricken anymore? You will revolt more and more: the whole head is sick, and the whole heart faints." Likewise, it says (Ecclesiastes 9:9), "Enjoy life with the woman whom you love all the days of your fleeting life which He has given you under the sun; for this is your reward in life and in your toil in which you have labored under the sun." Therefore, David said, "I have loved," as it says (Psalm 119:97), "O how I love Your Torah! It is my meditation all the day." Whoever loves the Torah loves nothing but life, as it says (Proverbs 8:35), "For whoever finds me finds life and obtains favor from the Lord." David also said, "I have loved," as it says (Deuteronomy 6:5), "And you shall love the Lord your God with all your heart and with all your soul and with all your might." And it is written (Deuteronomy 6:6), "And these words, which I command you this day, shall be upon your heart." Therefore, it is said, "I have loved your Torah," etc. "I go to bathe, and it is with me; I sleep, and it is with me." Just as I was commanded (Deuteronomy 17:19), "And it shall be with him, and he shall read it all the days of his life," so it is with me. As it is written (Proverbs 6:22), "When you walk, it shall lead you; when you lie down, it shall keep you; and when you wake up, it shall talk with you." I did not make it a primary focus, for I did not make it a burden, but rather songs. And so it says (Psalm 119:54), "Your statutes have been my songs in the house of my pilgrimage." And not just songs, but also conversation, as it says (Psalm 119:97), "Your commandment makes me wiser than my enemies, for it is ever with me." It stood by me against my enemies, as it says (Psalm 119:98), "From all my teachers I gained understanding, for Your testimonies are my meditation." It stood by Joseph in Pharaoh's house, as he said to his servants (Genesis 41:38), "Can we find such a one as this, a man in whom is the spirit of God?" And it stood by Daniel in the court of Nebuchadnezzar. And so Moses says (Deuteronomy 4:6), "Keep and do them [the commandments] and so on." Therefore it is said, "From my enemies You have made me wise through Your commandments, for they are always with me" (Psalms 119:98). What do I care that I have not dealt with other books except for this [Torah]? Similarly, Solomon says (Ecclesiastes 12:12), "Of making many books there is no end," and he also says (Proverbs 25:16), "Have you found honey? Eat only what you need, that you not have it in excess and vomit it." The Torah is compared to a jar full of honey, and if one puts a quarter of it with water, a quarter of honey will come out of it. So too, if other matters enter your heart, words of Torah will emerge from it. Therefore it is said, "For they are always with me, from all my teachers I have gained understanding." What does it mean, "from all my teachers"? A person needs friends and disciples in Torah, so if he forgets something, he can ask his friends and they will remind him. Similarly, it says (Ecclesiastes 4:9), "Two are better than one, for they have good reward for their toil," and (Ecclesiastes 4:11), "Also, if two lie down together, they will be warm; but how can one be warm alone?" (Ecclesiastes 4:10), "For if they fall, the one will lift up his fellow." Therefore it is said, "From all my teachers I have gained understanding." And who caused me to have discussions with the elders? As it is said (Job 12:12), "With the aged is wisdom, and in length of days understanding." What does it mean, "With the aged is wisdom"? You honored the elders, and did not take them out of Egypt until You said (Exodus 3:16), "Go and gather the elders of Israel," and You did not give the Torah until You said (Exodus 19:7), "And Moses called for the elders of the people, and set before them all these words which the LORD commanded him." And it says (Leviticus 19:32), "You shall rise before the gray-headed, and honor the face of the old man, and fear your God: I am the LORD." From the honor that you have given to the elders, I will keep Your precepts. Therefore it is said, "With the aged is wisdom." God said to him, "Until now you have not seen anything; yet you will see, as it is said (Isaiah 24:23), 'For the LORD of hosts will reign in Mount Zion and in Jerusalem, and before His elders shall be glory.'"

Pirkei DeRabbi Eliezer 39:7

And he interpreted the dream of || Pharaoh when the Holy Spirit rested upon him, as it is said, "And Pharaoh said unto his servants, Can we find such a one as this, a man in whom the spirit of God is?" (Gen. 41:38).

Shir HaShirim Rabbah 6:9:1

“One is my faultless dove, one to her mother, pure to the one who bore her. Girls see her and laud her; queens and concubines, and praise her” (Song of Songs 6:9). “One is my faultless dove”—“one,” this is Abraham, as it is stated: “Abraham was one” (Ezekiel 33:24). “One to her mother,” this is Isaac, who was an only child to his mother. “Pure [bara] to the one who bore her,” this is Jacob our patriarch, of whom it was clear [barur] to the one who bore him that he was entirely righteous. “Girls see her and laud her,” these are the tribes, as it is stated: “The news was heard in Pharaoh's palace, saying, "Joseph's brothers have come" (Genesis 45:16). Alternatively, “girls see her and laud her [vayashruha],” this is Leah, as it is stated: “In my happiness, as women will be happy for me [ishruni]” (Genesis 30:13). “Queens and concubines, and praise her,” this is Joseph, as it is stated: “Pharaoh said to his servants: Can we find someone like this?” (Genesis 41:38). If we walk from one end of the world to the other we will not find someone like this, as it is stated: “After God has disclosed all this to you, [there is no one as insightful and wise as you]” (Genesis 41:39).

Musar

The text from Shemirat HaLashon emphasizes the severity of lashon hara, using the example of Joseph's punishment and subsequent rise to glory. In contrast, the text from Shenei Luchot HaBerit discusses Pharaoh's reaction to Moses presenting himself as a messenger of the attribute of י-ה-ו-ה, which Pharaoh found puzzling and contributed to his obstinacy.

Shemirat HaLashon, Book II 11:25

From all this, we see the gravity of the issur of lashon hara, twelve months for each man having been decreed upon him, corresponding to the [time of] the judgment in Gehinnom. And while he sat there all of Egypt spoke about his being suspect [with Potiphar's wife], as Rashi explains on the verse (Ibid. 40:1): "And it was after these things that there sinned, etc.", and this [(his being suspected)] was because he had suspected his brothers. But after his punishment was completed, the Holy One Blessed be He remembered his righteousness and raised him higher and higher until he was publicized throughout the land of Egypt in glory and renown as a holy man of G-d, as it is written (Ibid. 41:38): "Can there be found such a one! a man invested with the spirit of G-d?"

Shenei Luchot HaBerit, Torah Shebikhtav, Vaera, Torah Ohr 4

Whenever Moses appeared before Pharaoh he appeared as a messenger of that attribute. Pharaoh's reaction in Exodus 5,2 was that he had certainly never heard of such an attribute of any deity, מי י-ה-ו-ה אשר אשמע בקלו? Pharaoh had no difficulty in accepting G–d in His attribute as אלקים, as we know from Genesis 41,38. The Zohar (Sullam edition Miketz page 13) already comments on Genesis 41,16 where Joseph says: אלקים יענה את שלום פרעה "G–d will provide a reply for the welfare of Pharoh." Rabbi Abba said: "Observe the wickedness of Pharaoh who claimed not to have heard of G–d. He was extremely clever and exploited the fact that Moses had not presented himself as a messenger of אלקים -whom he could not have denied- but as a messenger of י-ה-ו-ה. He found it puzzling that Moses did not come in the name of the "same" G–d as the G–d of Joseph whom he recognised. He could not come to terms with that name of G–d. When the Torah writes ויחזק י-ה-ו-ה את לב פרעה, the meaning is that it was the use of that name that made Pharaoh's heart become obstinate. This is the reason that Moses never used a different name for G–d when confronting Pharaoh. Thus far the Zohar.

Quoting Commentary

Margaret Thatcher praised Lord (David) Young for bringing solutions rather than problems, akin to Joseph's wisdom appreciated by the Egyptian court. Pharaoh recognized Joseph's divine spirit, echoing the acknowledgment of God's presence by non-Israelite figures like Balaam, Avimelekh, and Yitro.

Covenant and Conversation; Numbers; The Wilderness Years, Balak, A People That Dwells Alone 6

It is not that Jews alone knew God. That is manifestly not the case. Balaam – the very prophet who uttered these words – was not an Israelite. Nor were Avimelekh or Laban, to whom God appears in the book of Genesis. Abraham’s contemporary, Melchizedek, king of Shalem (the city that later became Jerusalem), is described as a priest of God Most High. Yitro, Moses’ father-in-law, was a Midianite high priest, yet the parasha that contains the supreme moment of Jewish history – the revelation at Mount Sinai – bears his name. Even the Pharaoh who ruled Egypt in the days of Joseph said of him, “Can we find anyone like this man, one in whom is the spirit of God?” (Gen. 41:38).

Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 9:7

One who possesses intellect in other areas of wisdom is called a bas – benos in the plural – because the main result of studying the other areas of wisdom is not to build the spiritual world but rather to enhance the structure of Torah. The other sciences are intertwined with [the application of] many Torah laws. A proof of this may be found in Midrash Rabbah, parasha 90: [When Scripture states]: “Benos saw her and acclaimed her;” (Song of Songs 6:9.) it is referring to the tribes [of Israel], as it states: “[Their] fame was heard in Pharaoh’s house, saying: Joseph’s brothers have come.” (Gen. 45:16.) [When the former verse continues], “Queens and concubines praised her,” it is referring to Joseph, [as it states]: “Pharaoh said to his servants: Can we find such a one as this? (Gen. 41:38.) “

I Believe; A Weekly Reading of the Jewish Bible, Miketz; Joseph and the Risks of Power 7

Margaret Thatcher was reported as having said, of another Jewish adviser, Lord (David) Young, “Other people bring me problems, David brings me solutions.” (In actual fact, the accurate quote was: “Other people come to me with their problems. David comes to me with his achievements.” But in journalistic retellings it has been modified to give context. See Financial Times, November 24, 2010.) That was magnificently true in the case of Joseph, and we have no difficulty understanding the response of the Egyptian court: “The plan seemed good to Pharaoh and to all his officials. So Pharaoh asked them, ‘Can we find anyone like this man, one in whom is the spirit of God?’” (Gen. 41:37–38).

Ramban on Exodus 5:3:1

LEST HE FALL UPON US WITH PESTILENCE. “Moses and Aaron wanted to say [to Pharaoh], ‘Lest He fall upon thee,’ but they showed respect to royalty.” Thus the language of Rashi. Rabbi Abraham ibn Ezra explained: “‘Lest He fall upon us; that is, including us Israelites, also you Pharaoh and all Egypt.’ Therefore when the Egyptians saw the slaying of the firstborn, they said, ‘We are all dead men,’ (Further, 12:33.) for the words of Moses now became clear to them when he said, Lest he fall upon us with pestilence, and therefore they drove them to go to sacrifice [to G-d].” This explanation of Ibn Ezra is not correct, for Moses and Aaron were not commanded to say that Israel too would share in the punishment of pestilence or sword if they would not sacrifice [to G-d], (Only the Egyptians were to suffer that punishment if they failed to permit the Israelites to go to worship the Eternal.) and Moses and Aaron would by no means change anything in the mission of G-d. By way of the Truth, [the mystic lore of the Cabala], this is the secret of the offerings, (See Ramban on Genesis 4:3 (Vol. I, p. 88, and Note 423).) as they constitute a redemption from punishment, for before Him goeth the pestilence. (Habakkuk 3:5. This explains the verse here: Let us go…and sacrifice… lest He fall upon us with pestilence. Ramban then proceeds to explain the end of the verse: or with the sword.) Or with the sword, this means the harsh [attribute of justice]. Moses said this because the Holy One, blessed be He, had commanded them, saying, And you shall say unto him: ‘The Eternal, the G-d of the Hebrews hath met with us. And now let us go … that we may sacrifice to the Eternal our G-d.’ (Verse 1.) and they said to Pharaoh, Thus saith the Eternal, the G-d of Israel: ‘Let My people go.’ (Verse 1.) Now Pharaoh was indeed a very wise man. He knew [of the existence of] G-d and acknowledged Him, as he — or his predecessor (This is a reference to the difference of opinion among the Rabbis of the Talmud (Sotah 11 a) regarding the verse, Now there arose a new king over Egypt, who knew not Joseph (above, 1:8). One Rabbi said that he was really a new king; the other said that it was the same king but he decreed new edicts, and comported himself as though he did not know him.) — said to Joseph: Forasmuch as G-d had shown thee all this; (Genesis 41:39.) a man in whom the spirit of G-d is. (Ibid., Verse 38.) But Pharaoh did not know the Proper Name of G-d, [i.e., the Tetragrammaton], (See above, Note 84.) and accordingly, he answered, I know not the Eternal. (Verse 2.) Therefore they replied and said to him, as they were commanded, The G-d of the Hebrews hath met with us, (In Verse 3 before us.) mentioning to him only the G-d of the Hebrews, which is equivalent to E-il Sha-dai. They said, He hath met with us, relating to Pharaoh the exact language of the message they were commanded to bring him, and they explained to him that in this meeting which they would have [with G-d], it would be necessary for them to sacrifice before Him, lest the meeting be with pestilence, or with the sword. In a similar vein did Scripture set forth in connection with Balaam, as it is said, And G-d met Balaam, and he said unto Him: I have prepared the seven altars, and I have offered up a bullock and a ram on every altar. (Numbers 23:4.)

Targum

Pharaoh asks his servants if they can find another man like Joseph, who has the spirit of prophecy from the Lord. (Onkelos Genesis 41:38, Targum Jonathan on Genesis 41:38)

Onkelos Genesis 41:38

Pharaoh said to his servants, Can [another] one like this be found, a man who has God’s spirit [the spirit of prophecy from before God] in him?

Targum Jonathan on Genesis 41:38

And Pharoh said to his servants, Can we find a man like this, in whom is the spirit of prophecy from the Lord?

וַיֹּ֤אמֶר פַּרְעֹה֙ אֶל־יוֹסֵ֔ף אַחֲרֵ֨י הוֹדִ֧יעַ אֱלֹהִ֛ים אוֹתְךָ֖ אֶת־כׇּל־זֹ֑את אֵין־נָב֥וֹן וְחָכָ֖ם כָּמֽוֹךָ׃ 39 E So Pharaoh said to Joseph, “Since God has made all this known to you, there is none so discerning and wise as you.
Yosef's rulership is connected to Chokhmah and Binah, representing wisdom and understanding, which were recognized by Pharaoh, leading to his appointment as a trusted advisor based on his insight into interpreting dreams and handling the upcoming famine. The Rabbi uses a simile of the sun and different types of light to explain the attributes of God, relating Elōhim to the prophets and Adonāi to the patriarchs, emphasizing the importance of prophecy and divine connection. In the Midrash, Rabbi Yossi discusses the merit and punishment coinciding with specific days, such as the destruction of the First and Second Temples, and highlights Judah's wisdom in dealing with Joseph's anger. Pharaoh acknowledged that Joseph had a unique understanding of wisdom, understanding, and knowledge, which was inspired by his representative in the Celestial Regions.

Chasidut

Yosef's rulership is connected to Chokhmah and Binah, representing wisdom and understanding. Before receiving a revelation in Torah, Yosef had to be tested and refined within the all-encompassing desire of the seventy languages, ultimately leading to the revelation of Chokhmah and Binah.

Likutei Moharan 34:5:1

5. The m’loopum —i.e., the aspect of “Yosef was the ruler”—is a point with a vav. This is because the aspect of Yosef is drawn from Chokhmah and Binah, as is written (Genesis 41:39), “Now that [God] has made all this known to you, there is none so understanding and wise as you”—that is Wisdom and Understanding. And the result of this was that “Yosef was the ruler.”

Likutei Moharan 36:2:4

Yosef, too, before he could have a revelation in Torah—i.e., Chokhmah and Binah, as is written, “The beginning of wisdom” (Psalms 111:10), for “If you call to understanding” (Proverbs 2:3) —had to be tested, refined within the above mentioned all-encompassing desire of the seventy languages. By withstanding the test and breaking the shell that preceded the fruit, he merited the fruit—i.e., the revelation of the Torah, which is Chokhmah and Binah, as is written (Genesis 41:39), “there can be no one with as much understanding and wisdom as you.”

Commentary

Pharaoh acknowledges Joseph's exceptional understanding and wisdom, which he attributes to divine inspiration, leading him to appoint Joseph as a trusted advisor based on his insight into interpreting dreams and handling the upcoming famine. This recognition of Joseph's unique abilities is a key factor in Pharaoh's decision to elevate him to a position of authority, as he is seen as the most qualified individual for the task at hand.

Chizkuni, Genesis 41:39:1

אחרי הודיע, “since G-d has informed;” this refers also to what follows, i.e. since G-d has granted Joseph so much wisdom: “you shall be in charge of My palace.”

Or HaChaim on Genesis 41:39:1

אין נבון, "There is no one as understanding, etc." "There is no one else as qualified to carry out the measures suggested as you yourself, seeing that you have been granted the Holy Spirit."

Rabbeinu Bahya, Bereshit 41:39:1

אחרי הודיע אלו-הים אותך את כל זאת, “after the Lord has informed you of all this.” Pharaoh referred to Joseph’s wisdom rather than to his knowledge as a prophet in predicting the onset of the seven good years, etc. He added: “seeing that you advised me to appoint a discerning and wise man it stands to reason that seeing that —

Rabbeinu Bahya, Bereshit 41:39:2

אין נבון וחכם כמוך "there is none more discerning and wise than yourself, etc." — you will be this person.” Pharaoh and his advisors were so impressed that they acted as if Joseph’s prediction had already come true. This explains the word הודיע in the past tense. [After all, until it had come true how did they know that Joseph’s information had been divinely inspired? Ed.]

Rashbam on Genesis 41:39:1

נבון, he understands the future, having been able to foresee it.

Rashi on Genesis 41:39:1

אין נבון וחכם כמוך THERE IS NONE SO DISCREET AND WISE AS THOU ART — If we do seek for a discreet and wise man as you suggested (v. 33) we shall find none like you).

Siftei Chakhamim, Genesis 41:39:1

To seek an understanding and wise man as you suggested... [Rashi knows this] because if Pharaoh intended to praise Yoseif, why did he do so in Yoseif’s presence, [which is not the way of a king]? Furthermore, why did he not praise him before, when he told him the dream [and Yoseif interpreted it? Rather, Pharaoh first spoke to his servants; see v. 38]. Perforce, Pharaoh is replying to Yoseif’s statement of, “Pharaoh should seek a man of understanding and wisdom,” and he is saying: Hashem’s spirit is in you, as you know about the famine. So too, you will know how to handle it, to gather the grain.

Steinsaltz on Genesis 41:39

Pharaoh said to Joseph: After God has disclosed all this to you, there is no one as insightful and wise as you. Pharaoh was deeply impressed by Joseph. Perhaps Joseph’s appearance contributed to this, as he appeared in civilian clothes and presumably, by that point, spoke fluent Egyptian. Like most of those who had encountered Joseph, Pharaoh recognized his wisdom and potential, and he realized that Joseph merited even divinely inspired insight.

Tur HaArokh, Genesis 41:39:1

אחרי הודיע אלוקים אותך כל זאת, “seeing that G’d has informed you of all these details, etc.” Pharaoh refers to the fact that Joseph’s interpretation of his dream seemed so amazingly logical and believable, so much so that it appeared to the listener as if it had already come true; It is also possible that Pharaoh referred also to the previous interpretation Joseph had given to the cupbearer, so that the words כל זאת seem amply justified.

Tur HaArokh, Genesis 41:39:2

אין נבון וחכם כמוך, “there is no one as wise and understanding as you.” In this instance the attribute נבון is mentioned before the attribute חכם, whereas in Deuteronomy 4,6 the nations of the world as described as describing the Jewish people as חכם ונבון, i.e. in the reverse order of these attributes. In this instance, insight was the first attribute required in order to understand the dream, whereas wisdom was required in order to deal with the challenge presented by fulfillment of the dream. When it comes to understanding words of Torah, the first requirement is חכמה, a certain amount of common sense, before one penetrates below the surface of what the text conveys to us.

Tze'enah Ure'enah, Miketz 28-29

“Since God has made all this known to you” [41:39]. Pharaoh said: Since the Holy One has told you all this, there is no greater wise and discerning one than you. Therefore, you should be a master over my people. Pharaoh removed his ring from his hand, the one with which one seals things, and put it on the hand of Joseph. He said: you should be a ruler. Only my throne should be higher than yours. Hizkuni writes. Pharaoh said: I will examine Joseph to see if he is truthful. Perhaps Joseph is lying and he just wants to free himself from the prison. Therefore, I will see. If he will he accept the authority, he told the truth about his solution. If he would not tell the truth, he would not accept the authority, so that he should not remain responsible. (Hizkuni, Genesis, 41:42.)

Jewish Thought

The Rabbi explains the attributes of God using a simile of the sun and different types of light, relating Elōhim to the prophets and Adonāi to the patriarchs, emphasizing the importance of prophecy and divine connection. The meaning of Elōhim can be understood through speculation, while the meaning of Adonāi requires intuition and prophetic vision. The text contrasts the devotion of a servant to God with the philosophical view of extreme refinement in worship. In another commentary, Rabbi Yonathan relates the strength of wisdom to Joseph in the Torah.

Akeidat Yitzchak 30:1:3

Midrash Tanchuma on Parshat Vayigash quotes Rabbi Yonathan as saying, "The angels said to come and behold how the ox and the lion argue with one another. Wisdom proves stronger for the wise than ten rulers in the city" (Kohelet 7,19). "Wisdom strengthens the wise" refers to Joseph, since the Torah writes, "After the Lord has let you know all this, there is no one as wise and full of insight as you" (Genesis 41,39).

Kuzari 4:15

15. The Rabbi: Thou hast called attention to a debatable point, although there is no doubt about it for me. But we have wandered from our subject, viz. the attributes. To return to it, let me explain the matter to thee by a simile taken from the sun. The sun is only a single body, whilst those receiving their light from it are in many ways dependent on each other. The most fitted to annex its lustre are the ruby, crystal, pure air and water, and their light is therefore called transparent. On glittering stones and polished surfaces it is called luminous; on wood, earth, etc., visible light, and on all other things it is simply designated light without any specific qualification. This general term, light, corresponds to what we call Elōhim, as is now clear. Transparent light corresponds to 'Eternal,' a proper name which describes especially the relation between Him and His earthly creatures, I mean, the prophets, whose souls are refined and susceptible to His light, which penetrates them, just as the sunlight penetrates the crystal and ruby. Their souls take their origin and development (as has been explained before) from Adam. Essence and heart [of Adam] reappear in every generation and age, whilst the large mass of mankind are set aside as husks, leaves, mud, etc. The God of this essence is only and solely Adōnāi, and because He established a connexion with man, the name Elohim was altered after the creation into Adonāi Elōhim. This the Sages express in the words: A 'full name over a full universe' (Genesis Rabbah 11). The world was but completed with the creation of man who forms the heart of all that was created before him. No intelligent person will misunderstand the meaning conveyed by 'Elōhim,' although this is possible with regard to 'Adōnāi,' because prophecy is strange and rare in single individuals, and much more so in a multitude. For this reason, Pharaoh disbelieved and said: 'I know not the Lord' (Exodus 5:2), as if he interpreted the Tetragrammaton in the way penetrating light is understood, and was reminded by it of God whose light is intimately attached to man. Moses supplemented his words by adding: 'the God of the Hebrews,' in order to call to mind the patriarchs who testified by means of prophecy and marvels. Elōhim was a name well known in Egypt. The first Pharaoh said to Joseph: 'Forasmuch as Elōhim has shewn thee all this,' (Genesis 41:39), and A man in whom the spirit of Elōhim is' (Genesis 41:38). This is as if one man alone sees the sun, knows the points of its rising and course, whilst we others never behold it and live in shadow and mist. We find, then, that his house has much more light than ours, because he is acquainted with the course of the sun and can arrange his windows according to his desire. We also see his crops and plantations thriving, which, as he says, is the consequence of his knowing the course of the sun. We however, would deny this, and ask: 'What is the sun? We know the light and its manifold advantages, but it comes to us merely by accident.' 'To me,' he would answer, 'it comes as much and as frequently as I desire, because I know its cause and course. If I am prepared for it and arrange all my plans and works for their proper seasons, I reap the full benefit of it.--A substitute for Adonāi is Presence, as in the verse: 'My Presence shall go with thee' (Exodus 33:14, sq.), or 'If thy Presence go not with me.' The same is meant in the verse: 'Let my Lord, I pray Thee, go among us' (Exodus 34:9). The meaning of Elōhim can be grasped by way of speculation, because a Guide and Manager of the world is a postulate of Reason. Opinions differ on the basis of different speculations, but that of the philosophers is the best on the subject. The meaning of Adonāi, however, cannot be grasped by speculation, but only by that intuition and prophetic vision which separates man, so to speak, from his kind, and brings him in contact with angelic beings, imbuing him with a new spirit, as it is written: 'Thou shalt be turned into another man,' 'God gave him another heart' (I Samuel 10:6. 9), 'A spirit came over Amasai' (I Chronicles 12:18). 'The hand of the Lord was upon me' (Ezekiel 37:11). 'Uphold me with Thy free spirit' (Psalms 51:14) All these circumscribe the Holy Spirit which enwraps the prophet in the hour of his ministry, the Nazirite, and the Messiah, when they are anointed for priesthood, or for the royal dignity by a prophet; or when God aids and strengthens him in any matter; or when the priest makes prophetic utterances by means of the mystic power derived from the use of the Urim and Tummim. Then all previous doubts concerning Elōhim are removed, and man deprecates those speculations by means of which he had endeavoured to derive the knowledge of God's dominion and unity. It is thus that man becomes a servant, loving the object of his worship, and ready to perish for His sake, because he finds the sweetness of this attachment as great as the distress in the absence thereof. This forms a contrast to the philosophers, who see in the worship of God nothing but extreme refinement, extolling Him in truth above all other beings, (just as the sun is placed on a higher level than the other visible things), and that the denial of God's existence is the mark of a low standard of the soul which delights in untruth.

Midrash

In the Midrash, Rabbi Yossi discusses the merit and punishment coinciding with specific days, such as the destruction of the First and Second Temples. In another section, Judah's wisdom in dealing with Joseph's anger is highlighted. The text also delves into the symbolism of various biblical figures, such as Abraham, Isaac, Jacob, and Joseph. Additionally, the narrative of Joseph's righteousness and reward for his actions, including resisting Potifar's wife, is explored, showing how his wisdom and adherence to God's commands led to his eventual rise to power in Egypt.

Aggadat Bereshit 83:1

Chapter (82) 83: Prophets [1] "I will assemble Jacob, all of you; I will bring together the remnant of Israel;. (Micah 2:12). Like it is said in scriptures: Assemble and listen, and complete [note: last word גומר doesn't exist in verse] (Genesis 49:2). Although the exact time of judgment day is unknown, I say to you that when you gather and assemble, at that moment you will be redeemed, as it is said, "I will surely gather all of you, O Jacob; I will surely gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture, a noisy multitude of men" (Micah 2:12). "Reuben, you are my firstborn" (Genesis 49:3), I have not seen a blemish in you since I was born. "My might and the beginning of my strength" (same verse), since the day I was born I have been saying, "Perhaps Reuben will go up to the roof and die, or he will go down and fall." You were the beginning of my strength. "Excelling in dignity and excelling in power" (same verse), and because of the sin you committed, they took three crowns away from you and gave them to your brothers: the firstborn to Joseph, the priesthood to Levi, and the kingdom to Judah. Otherwise, you would have been the firstborn. "Excelling in dignity," that is the priesthood, as it is said, "And Aaron shall bear the iniquity of the holy things" (Exodus 28:38). "Excelling in power," I was worthy of purifying them, as it is written, "To cleanse and to sprinkle" (Leviticus 14:56). "Unstable as water" (Genesis 49:4), our rabbis have taught that three liquids are forbidden because of exposure: water, wine, and milk. If one finds exposed milk, water, or wine, they should be spilled out, just as you are unstable as water. Alternatively, "unstable" means that you acted recklessly, disgracefully, and insulted others. Just as the vessels in which liquids are poured out or stored become unusable, but the liquids themselves remain, so too you, because of your sin, should not remain. Another thing: is raging like water. Just as water purifies for everyone, so too will you purify your sins when the one who is saved from the water comes to give you blood, and who is this but Moses, as it is written, "She called his name Moses, for I drew him out of the water" (Exodus 2:10). And when does he give you blood? When you spread out your bed (Genesis 49:14), when he comes to ascend Mount Nebo, as it is written, "Let Reuben live and not die" (Deuteronomy 33:6). "Simeon and Levi are brothers" (Genesis 49:5), and not only were they brothers, but they became brothers to do justice, as it is said, "And two sons of Jacob, Simeon and Levi, took each man his sword" (Genesis 34:25). Their weapons are instruments of violence (Genesis 49:5). The Greek language is their swords. Jacob said, "If these two tribes sit together, they will destroy the world. But I will scatter them, divide them among Jacob and disperse them among Israel" (Genesis 49:7). "Judah, your brothers will praise you; your hand will be on the neck of your enemies" (Genesis 49:8), referring to his killing of Esau. Similarly, Moses said, "His hands are his to contend with; you helped him against his foes" (Deuteronomy 33:7). "Judah, your lion's cub; from prey, my son, you have gone up" (Genesis 49:9), which is as you were named. So did your mother say, "This time I will thank God" (Genesis 29:35), and she praised God in the story of Tamar, and all the tribes praised her. "The sons of my concubine have risen against me" (Genesis 49:29), Tamar's tragedy, that she and her two sons were already doomed, as it says "they brought her out and burned her" (Genesis 38:24), but she confessed and saved herself and her two sons, just as Hananiah, Mishael, and Azariah were saved whole when they were thrown into the furnace. "He crouches like a lion, like a lioness--who dares to rouse him?" (Genesis 49:9), referring to David, the anointed one from you, as it says "whose heart is like that of a lion" (2 Samuel 17:10). "Forbidding the vine its fruit [and the donkey's colt to drink] (Genesis 49:11). This refers to the Messiah who will arise from you, as it is written, 'humble and riding on a donkey, and on a colt, the foal of a donkey' (Zechariah 9:9). And to the flute and the finisher. Where are the Israelites forbidden and their sins atoned for? In the territory of Judah in Jerusalem. 'The scepter shall not depart from Judah' (Genesis 49:10) refers to the kingdom, 'nor a lawgiver' (ibid.) refers to the leader, 'until Shiloh comes' (ibid.) refers to the Messiah, 'and to him shall be the obedience of the people' (ibid.). 'And the children of Israel shall return and seek the Lord their God, and David their king' (Hosea 3:5), and similarly it says, 'and she ate and was satisfied, and left over' (Ruth 2:14). 'And she ate' refers to the leader, as it is written, 'and from among your brothers you shall appoint a leader' (Deuteronomy 17:15), 'and was satisfied' refers to the kingdom, and 'left over' refers to the leadership. Zebulun shall dwell by the seashore, and he shall be a haven for ships (Genesis 49:13)." "He who makes ships, goes forth and comes back and brings sufficiency to the tribe of Yissachar, who occupy themselves with Torah, as it is said, Yissachar is a strong-boned donkey, crouching among the sheepfolds. And he saw a resting place that was good, and the land that it was pleasant, and he inclined his shoulder to bear, and became a servant to tribute. (Genesis 49:14-15). Those who toil in Torah, as it is said, "And of the children of Yissachar, who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred; and all their brothers were at their commandment." (1 Chronicles 12:33). This teaches that two hundred members of the Sanhedrin stood from the tribe of Yissachar, and all of them were with the power of Zebulun, who go out to the sea and bring them [Yissachar] what they need, as it is said, "Rejoice, Zebulun, in your going out, and Yissachar, in your tents." (Deuteronomy 33:18)." "Dan will judge his people" (Genesis 49:16). This refers to rest. "Let Dan be a serpent" (ibid. v. 17) refers to Samson, who, just as a serpent bites on its own, so too Samson fought and killed on his own. Another interpretation is that just as a serpent doesn't die if it is bitten on its tail or belly, because it only dies if it is bitten on the head (as it says, "You will strike his head," Genesis 3:15), so too Samson, when he was bound with his hands and feet, and his strength was not known, as soon as his hair was cut, his strength left him (Judges 16:19). Yet, even so, he bit the heels of a horse and its rider fell backward (Genesis 49:17), as he grasped both pillars and brought the house down (Judges 16:29), and Jacob exclaimed, "I have waited for Your salvation, O Lord" (Genesis 49:18). "Gad, a troop shall tramp upon him" (ibid. v. 19) refers to Elijah, who crushed the gang of a certain ruler. "He shall provide the first part for himself" (ibid. v. 20) refers to Asher, whose land produces rich fruits and excellent oil, and he brings olive oil as an offering (ibid.). "Naphtali is a hind let loose" (ibid. v. 21) refers to all those who study the Torah and are beloved to the Almighty like deer, as it says, "A loving hind and a graceful doe" (Proverbs 5:19). "Joseph is a fruitful bough, a fruitful bough by a fountain" (Genesis 49:22). When Pharaoh heard Joseph's interpretation of his dreams, he said that Joseph was wise and discerning (Genesis 41:39). "His eyes are darker than wine" (Genesis 49:12) refers to Joseph's children, whom the other tribes did not begrudge, and the children of Joseph say to Joshua, "We are a numerous people and God has blessed us until now" (Joshua 17:14). Joshua said to them, "This is what you say, and yet you are not afraid of the evil eye?" They replied, "Jacob our father already prayed for us that the evil eye should not rule over us, as it is said, 'Against me [Jacob] was the evil eye' (Genesis 49:27), and Benjamin is compared to a wolf that tears (Genesis 49:27). In the Temple, which was built within its borders, they would sacrifice there one lamb, etc. (Numbers 28:4). Once he blessed each person according to their needs, he made them into tribes, as it is said, 'These are the tribes of Israel' (Genesis 49:28). He said to them, "Behold, I have blessed you," as it is said, 'And this is what their father spoke to them and blessed them' (Genesis 49:28). A faithful man will come and seal my blessings, and who is this? It is Moses, as it is said, 'And this is the blessing with which Moses blessed' (Deuteronomy 33:1)."

Bamidbar Rabbah 14:5

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:49). “His offering was one silver dish [kaarat]….” – this is the offering that he presented in the name of Jacob, who had him precede Manasseh, and in the name of Joseph, who, because of his love, Jacob blessed him all those blessings, just as it says: “He blessed Joseph and said: The God [before whom my fathers, Abraham and Isaac, walked…]” (Genesis 48:15), and it says: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh…” (Genesis 48:20). “Dish [kaarat]” – this is Jacob; do not read it as kaarat, but rather, as akeret, who uprooted [akar] the right hand from Manasseh in favor of Ephraim. “Silver” – after, “the tongue of the righteous is choice silver” (Proverbs 10:20); what he said to Joseph: “His father refused, and said: I know, my son, I know; he too shall become a people…” (Genesis 48:19). “Its weight one hundred and thirty” – corresponding to the one hundred and thirty words that there are from “he laid it on Ephraim’s head” (Genesis 48:14) until “he placed Ephraim before Manasseh” (Genesis 48:20). “One silver basin [mizrak]” – this is Joseph, who was cast away [shenizrak] from his father and sold to Egypt. “One” – as he was king in Egypt, just as it says: “One of the people (Avimelekh said this referring to himself.) almost lay [with your wife]” (Genesis 26:10). Likewise it says: “Joseph was the ruler over the land…” (Genesis 42:6). “Silver” – after “the tongue of the righteous is choice silver,” as due to his wisdom he was privileged to achieve kingship, just as it says: “After God has disclosed all this to you.… You will be in charge of my house…” (Genesis 41:39–40). “Seventy shekels in the sacred shekel” – as Gabriel came and added one letter from the name of the Holy One blessed be He to his name and taught him seventy languages, as it is stated: “He established it as a precept for Joseph [bihosef] (He added a heh, changing Joseph [Yosef] to Yehosef.) when he went out over Egypt; I learned a language I had not known” (Psalms 81:6), as were it not so, the Egyptians would not have accepted Joseph to rule over them. “Both of them full of high-quality flour mixed with oil as a meal offering” – Jacob and Joseph were both full-fledged righteous men, and the two of them resembled one another. This accords with what Rabbi Shmuel bar Naḥmani said: “These are the chronicles of Jacob, Joseph” (Genesis 37:2). It should have said nothing other than: “These are the chronicles of Jacob, Reuben.” Why is it stated: “These are the chronicles of Jacob, Joseph”? It is to teach you that Joseph resembled his father in every respect. Just as Jacob was born circumcised, so too, Joseph was born circumcised. Just as this one, his mother was barren, so too, that one, his mother was barren. Just as this one, his mother suffered from the pain of her pregnancy, so too that one, his mother suffered during birth. Just as this one, his mother bore two, so too that one, his mother bore two. Just as this one, his brother seeks to kill him, this one, too, his brothers seek to kill him. This one, his brother hates [soneh] him, and that one, likewise. This one is a shepherd and that one is a shepherd. This one is hated [nistam] and that one is hated. (See Genesis 27:41, 49:23.) This one was stolen from twice: “Stolen in the day and stolen at night” (Genesis 31:39); that one, there is a double expression of stealing: “For I was abducted [gunov gunavti] [from the land of the Hebrews]” (Genesis 40:15). This one was blessed with ten blessings, (See Genesis 27:28–29.) and that one was blessed with ten blessings. (See Deuteronomy 33:13–17.) This one departed and went outside of the Land of Israel, and that one departed and went outside of the Land of Israel. This one took a wife outside of the Land of Israel, and that one took a wife outside of the Land of Israel. This one begot children outside of the Land of Israel, and that one begot children outside of the Land of Israel. This one, angels accompanied him, and that one, angels accompanied him. (A midrash says that when Joseph went to his brothers at the behest of his father, three angels accompanied him.) This one ascended to greatness by means of a dream (See Genesis 28:10–16.) and that one ascended to greatness by means of a dream. This one, his father-in-law’s household was blessed on his account, and that one, his father-in-law’s (According to Bereshit Rabba 86:3, Joseph’s father-in-law Potifera was Potifar.) household was blessed on his account. This one descended to Egypt, and that one descended to Egypt. This one ended the famine and that one ended the famine. (See Bereshit Rabba 89:9.) This one administered an oath to his son, and that one administered an oath to his brothers. This one died in Egypt, and that one died in Egypt. This one was embalmed, and that one was embalmed. This one, his bones ascended, and that one, his bones ascended. Because Joseph resembled his father, that is why it is stated: “These are the chronicles of Jacob, Joseph”; and that is why it is stated: “Both of them full…” – regarding Jacob and Joseph. “One gold ladle of ten shekels, filled with incense” (Numbers 7:50). “One…ladle [kaf]” – it corresponds to the palm of his right hand, which he placed on Ephraim’s head. Why does it call it “one”? It is because it is more significant than the left. “Gold…ten shekels” – it corresponds to the ten words that there are from: “Israel extended his right hand” (Genesis 48:14) until “and he was the younger” (Genesis 48:14). “Filled with incense” – Jacob saw this matter through the divine spirit, that Ephraim was worthy for him to place his right hand on his head. Likewise it says: “Guiding [sikel] his hands, as Manasseh was the first born” (Genesis 48:14). His hands were guided [hiskilu] by the divine spirit, just as it says: “Maskil of Eitan the Ezraḥite” (Psalms 89:1). (This is a psalm stated by Eitan the Ezraḥite with divine guidance.) “One young bull, one ram, one sheep in its first year, as a burnt offering” (Numbers 7:51). “One young [ben bakar] bull” – corresponding to Abraham, as it is stated: “Abraham ran to the cattle [habakar]” (Genesis 18:7). “One ram” – corresponding to Isaac, in whose regard it is written: “[Abraham…] took the ram and offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” – corresponding to Jacob, in whose regard it is written: “Jacob separated the sheep” (Genesis 30:40). Why did he sacrifice these three kinds of burnt offerings? It corresponds to the three patriarchs, corresponding to the blessing that Jacob blessed them: “Let my name and the name of my fathers, Abraham and Isaac, be called upon them” (Genesis 48:16). “One goat as a sin offering” (Numbers 7:52). “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Elishama son of Amihud” (Numbers 7:53). “One goat as a sin offering” – corresponding to Joseph, as it is written: “They slaughtered a goat” (Genesis 37:31). Why did he sacrifice this corresponding to Joseph? It is because when Jacob blessed them with the name of the three patriarchs, likewise, he blessed them with the name of Joseph and made them dependent upon him, as it is stated: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh” (Genesis 48:20). “And for the peace offering, two bulls” – corresponding to the two blessings that he blessed them: the former, “[may the angel…] bless the lads” (Genesis 48:16), and the latter, “by you Israel shall bless….” “Five rams, [five goats, five lambs]” – three species, corresponding to three generations that Joseph saw for Ephraim, who were attributed to Joseph, and they were patrilineal houses, as it is stated: “Joseph saw great-grandchildren from Ephraim” (Genesis 50:23). Likewise it says: “These are the sons of Ephraim by their families: Of Shutelaḥ.… And these are the sons of Shutelaḥ: Of Eran…” (Numbers 26:35–36). Ephraim, Shutelaḥ, Eran, these are three sons from three generations. Why were they five each? It corresponds to the five words (In the Hebrew phrase.) of “he placed Ephraim before Manasseh” (Genesis 48:20), as it is from there that Ephraim merited to present his offering first. “This was the offering…” – because he presented the offering in this order, the Holy One blessed be He began lauding his offering: “This was the offering of Elishama….”

Bamidbar Rabbah 14:6

“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him (Referring to himself.) because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. (According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2).) He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] (Banot can also mean women.) ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. (Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6).) That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose (Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh.) between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).

Bamidbar Rabbah 14:7

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

Bereshit Rabbah 89:6

“He sent and summoned…” – Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: They would interpret it, but their voices would not enter his ears. [They would say:] ‘The seven good cows [mean that] you will beget seven daughters. The seven bad cows – you will bury seven daughters.’ Likewise they said: ‘The seven good stalks [mean that] you will conquer seven kingdoms. The seven bad stalks – seven districts will rebel against you.’ That is what is written: “A scoffer seeks wisdom, and there is none” (Proverbs 14:6) – these are Pharaoh’s magicians and wise men. “But knowledge is easy for the discerning” (Proverbs 14:16) – this is Joseph. Another matter, “he sent and summoned” – to inform you that each and every nation that exists in the world (Some interpret this phrase to mean: Each and every nation that rules over the world (Maharzu). ) produces for itself five wise men to serve it. Moreover, the Holy One blessed be He provides it with three things: Wisdom, understanding, and might, as the wicked Sennacherib said: “With the power of my hand I have accomplished” (Isaiah 10:13). But when the Holy One blessed be He judges the world, He takes them from it, as it is stated: “I will eliminate the wise from Edom, and understanding from the mountain of Esau…Your mighty will be intimidated, Teiman” (Obadiah 1:8–9). Why was all this [necessary]? (Why did God arrange for various advisors and magicians to offer interpretations of Pharoah’s dream before the butler suggested that he consult Joseph? ) It was so Joseph would ultimately come, and gain prominence. The Holy One blessed be He said: 'If Joseph will come first and interpret the dream, it will not [earn him sufficient] praise. The magicians could say to him: ‘Had you asked us first, we would have already interpreted it for you.’ Instead, He waited until they exerted themselves, and exhausted [Pharoah’s] spirit. Then Joseph came and restored his spirit. In his regard, Solomon said: “The fool vents all his spirit” (Proverbs 29:11) – these are Pharaoh’s wise men; “but the wise man will soothe it, keeping it back” (Proverbs 29:11) – this is Joseph, as it is stated: “There is no one as understanding and wise as you” (Genesis 41:39).

Bereshit Rabbah 90:2

“Pharaoh said to Joseph: Since God has disclosed all this to you, there is no one as insightful and wise as you” (Genesis 41:39). “You will be in charge of my house, and my entire people will be sustained at your directive; only the throne will I make greater than you” (Genesis 41:40). “Pharaoh said to Joseph…You will be in charge of my house…” – there will be no person who will kiss me other than you. (Upon receiving a royal appointment one would kiss Pharoah as a sign of reverence; Pharaoh informed Joseph that no one would receive appointments without his approval (Etz Yosef; see there and Maharzu for additional interpretations). ) “And my entire people will be sustained [yishak] at your directive” – there will be promotions only through you. “Only the throne” – Reish Lakish said: Moses gave us in writing two portions in the Torah, and we learn them from the portion of the wicked Pharaoh. One verse says: “You will be only [rak] above [and not below]” (Deuteronomy 28:13). Does it, perhaps, [mean you will be] on a par with Me? Impossible! The verse states: “Only” – My greatness will be above your greatness. (The word “only [rak]” is an expression of restriction, and indicates a limitation on what was stated previously. ) We learn this from the wicked Pharaoh: “You will be” – does it, perhaps, [mean you will be] on a par with me? The verse states: “Only” – my greatness is above your greatness. And this – “speak to the entire congregation of the children of Israel, and say to them: You shall be holy” (Leviticus 19:2) – does it, perhaps, [mean you will be] on a par with Me? The verse states: “For I, the Lord your God, am holy” (Leviticus 19:2) – My sanctity is above your sanctity. We learn this from the wicked Pharaoh. “I am Pharaoh” (Genesis 41:44) – does it, perhaps, [mean you will be] on a par with me? The verse states: “I am Pharaoh” – my greatness is above your greatness. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: From the “I” of flesh and blood, you derive the “I” of the Holy One blessed be He. Just as regarding the “I” of flesh and blood, through the wicked Pharaoh saying to Joseph: “I am Pharaoh,” [Joseph] received all this honor; when the “I” of the Holy One blessed be He will come: “I have made, and I will bear” (Isaiah 46:4), all the more so.

Bereshit Rabbah 90:3

“Pharaoh said to Joseph: See, I have set you over the entire land of Egypt” (Genesis 41:41). “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand, and he dressed him in linen garments, and he placed a gold chain on his neck” (Genesis 41:42). “He had him ride in the alternate chariot that he had, and they cried before him: Kneel [avrekh], and he was set over the entire land of Egypt” (Genesis 41:43). “Pharaoh said to Joseph…Pharaoh removed…” – Rabban Shimon ben Gamliel said: Joseph was given what he deserved: His mouth [piv] did not kiss [nashak] in transgression – “my entire people will be sustained at your directive [ve’al pikha yishak]” (Genesis 41:40). His body that did not touch in transgression – “he dressed him in linen garments” (Genesis 41:42). His neck that he did not bend for transgression – “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression: “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand” (Genesis 41:42). His feet that did not stride in transgression, let them come and ride in coaches –“He had him ride in the alternate chariot that he had” (Genesis 41:43). The thought that he did not think in transgression, let it come and be called wisdom. “They cried before him: Kneel [avrekh]” – great [av] in wisdom, but tender [rakh] in years. But Nebuchadnezzar [is called] “commander [tafsar]” (Jeremiah 51:27) – foolish [tipesh] in wisdom and a prince [sar] in years. (He was advanced in years.) “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand or his foot in the entire land of Egypt” (Genesis 41:44). “Pharoah said to Joseph: I am Pharaoh, and without you no man shall life his hand” – utensils of the hand. “Or his foot” – utensils of the foot. (The reference is to bearing weapons, referred to here as utensils of the hand, or riding on a horse, referred to here as utensils of the foot. No one was to engage in warfare without Joseph’s command (Nezer HaKodesh). )

Midrash Tanchuma, Vayigash 3:5

Observe how powerful Judah was: It is written concerning him: The wrath of a king is as messengers of death, but a wise man will pacify it (Prov. 16:14). The wrath of a king refers to Judah, and a wise man will pacify it alludes to Joseph, as is said: There are none so discreet and wise as thou (Gen. 41:39). When Joseph realized that Judah’s anger was mounting, he said: “Now Egypt will be destroyed.”

Seder Olam Rabbah 30:2

... Rabbi Yossi says, "A merit ends up being on a day of merit and a punishment ends up being on a day of punishment. For you will find to say that when the First Temple was destroyed, that day was the culmination of the Shabbat, and it was at the culmination of the sabbatical year and it was during the watch of Yehoyariv and it was the ninth of Av. And likewise with the Second. And in both this one and that one, the Levites were standing on the platform and reciting song. And what song did they recite? 'He will make their evil recoil upon them' (Psalms 94:23)."

Shir HaShirim Rabbah 6:9:1

“One is my faultless dove, one to her mother, pure to the one who bore her. Girls see her and laud her; queens and concubines, and praise her” (Song of Songs 6:9). “One is my faultless dove”—“one,” this is Abraham, as it is stated: “Abraham was one” (Ezekiel 33:24). “One to her mother,” this is Isaac, who was an only child to his mother. “Pure [bara] to the one who bore her,” this is Jacob our patriarch, of whom it was clear [barur] to the one who bore him that he was entirely righteous. “Girls see her and laud her,” these are the tribes, as it is stated: “The news was heard in Pharaoh's palace, saying, "Joseph's brothers have come" (Genesis 45:16). Alternatively, “girls see her and laud her [vayashruha],” this is Leah, as it is stated: “In my happiness, as women will be happy for me [ishruni]” (Genesis 30:13). “Queens and concubines, and praise her,” this is Joseph, as it is stated: “Pharaoh said to his servants: Can we find someone like this?” (Genesis 41:38). If we walk from one end of the world to the other we will not find someone like this, as it is stated: “After God has disclosed all this to you, [there is no one as insightful and wise as you]” (Genesis 41:39).

Musar

Pharaoh acknowledged that Joseph had a unique understanding of wisdom, understanding, and knowledge, even though he himself did not possess this knowledge. The words spoken by Pharaoh were actually inspired by his representative in the Celestial Regions who had a deeper understanding of these concepts.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 35

Pharaoh told Joseph that he saw G–d had revealed to him, Joseph, the secret of how חכמה and בינה can be joined by דעת, and that there was no one else who had been so endowed. Although Pharaoh personally was quite unaware of these "secrets," he expressed profound truths through his mouth. He was able to do so because his representative in the Celestial Regions had an understanding of these matters and put these words in his mouth.

Quoting Commentary

Ramban explains that Moses and Aaron did not include Israelites in the warning of punishment from G-d to Pharaoh, only Egyptians, as they were not commanded to do so. Pharaoh acknowledged G-d but did not know His Proper Name, so Moses and Aaron mentioned only the G-d of the Hebrews. In contrast, Pharaoh decided Yosef's identity, giving him a new Egyptian name, showing he understood Yosef better than he understood himself, similar to Rivka telling Ya’akov he was truly the firstborn.

Ramban on Exodus 5:3:1

LEST HE FALL UPON US WITH PESTILENCE. “Moses and Aaron wanted to say [to Pharaoh], ‘Lest He fall upon thee,’ but they showed respect to royalty.” Thus the language of Rashi. Rabbi Abraham ibn Ezra explained: “‘Lest He fall upon us; that is, including us Israelites, also you Pharaoh and all Egypt.’ Therefore when the Egyptians saw the slaying of the firstborn, they said, ‘We are all dead men,’ (Further, 12:33.) for the words of Moses now became clear to them when he said, Lest he fall upon us with pestilence, and therefore they drove them to go to sacrifice [to G-d].” This explanation of Ibn Ezra is not correct, for Moses and Aaron were not commanded to say that Israel too would share in the punishment of pestilence or sword if they would not sacrifice [to G-d], (Only the Egyptians were to suffer that punishment if they failed to permit the Israelites to go to worship the Eternal.) and Moses and Aaron would by no means change anything in the mission of G-d. By way of the Truth, [the mystic lore of the Cabala], this is the secret of the offerings, (See Ramban on Genesis 4:3 (Vol. I, p. 88, and Note 423).) as they constitute a redemption from punishment, for before Him goeth the pestilence. (Habakkuk 3:5. This explains the verse here: Let us go…and sacrifice… lest He fall upon us with pestilence. Ramban then proceeds to explain the end of the verse: or with the sword.) Or with the sword, this means the harsh [attribute of justice]. Moses said this because the Holy One, blessed be He, had commanded them, saying, And you shall say unto him: ‘The Eternal, the G-d of the Hebrews hath met with us. And now let us go … that we may sacrifice to the Eternal our G-d.’ (Verse 1.) and they said to Pharaoh, Thus saith the Eternal, the G-d of Israel: ‘Let My people go.’ (Verse 1.) Now Pharaoh was indeed a very wise man. He knew [of the existence of] G-d and acknowledged Him, as he — or his predecessor (This is a reference to the difference of opinion among the Rabbis of the Talmud (Sotah 11 a) regarding the verse, Now there arose a new king over Egypt, who knew not Joseph (above, 1:8). One Rabbi said that he was really a new king; the other said that it was the same king but he decreed new edicts, and comported himself as though he did not know him.) — said to Joseph: Forasmuch as G-d had shown thee all this; (Genesis 41:39.) a man in whom the spirit of G-d is. (Ibid., Verse 38.) But Pharaoh did not know the Proper Name of G-d, [i.e., the Tetragrammaton], (See above, Note 84.) and accordingly, he answered, I know not the Eternal. (Verse 2.) Therefore they replied and said to him, as they were commanded, The G-d of the Hebrews hath met with us, (In Verse 3 before us.) mentioning to him only the G-d of the Hebrews, which is equivalent to E-il Sha-dai. They said, He hath met with us, relating to Pharaoh the exact language of the message they were commanded to bring him, and they explained to him that in this meeting which they would have [with G-d], it would be necessary for them to sacrifice before Him, lest the meeting be with pestilence, or with the sword. In a similar vein did Scripture set forth in connection with Balaam, as it is said, And G-d met Balaam, and he said unto Him: I have prepared the seven altars, and I have offered up a bullock and a ram on every altar. (Numbers 23:4.)

Redeeming Relevance; Exodus, CHAPTER 6 Clothing Aharon 81

In Yosef’s case, it was Pharaoh who decided his identity. Granted, Yosef could not dress himself up as the viceroy without the Egyptian king’s consent, but it was likely more than this that stopped him from demanding the clothing of Egyptian royalty. As a Jew, the role of Egyptian viceroy would also bring with it the Jew-in-exile’s classical problem of dual loyalty. In contrast to Yosef’s probable hesitation, Pharaoh was convinced that he understood Yosef better and could tell him who he really was (“There is no one as clever and wise as you” (Bereshit 41:39) (Bereshit 41:39.) ). His opinion of Yosef is further ratified by the new Egyptian name he gives him. (See Redeeming Relevance in Genesis pp. 87–88, concerning the significance of a name change in the Bible. See also Rosh Hashanah 16b and Maharal in Chiddushei Aggadot.) Could there be any better way for one to tell another person that he understands him better than the latter understands himself? In the same way that Rivka told Ya’akov, “You are truly the firstborn even though you were born second,” Pharaoh is telling Yosef, “You are now an Egyptian lord even though you were born a Jew.”

Targum

Pharaoh acknowledges Joseph's wisdom and understanding, recognizing that no one else is as wise as him because God has informed him of everything.

Onkelos Genesis 41:39

Pharaoh said to Yoseif, After Elohim has informed you of all this, there is no one so understanding and wise as you.

Targum Jonathan on Genesis 41:39

And Pharoh said to Joseph, Since the Lord Hath made known all this to thee, there is no one so prudent and wise as thou art.

אַתָּה֙ תִּהְיֶ֣ה עַל־בֵּיתִ֔י וְעַל־פִּ֖יךָ יִשַּׁ֣ק כׇּל־עַמִּ֑י רַ֥ק הַכִּסֵּ֖א אֶגְדַּ֥ל מִמֶּֽךָּ׃ 40 E You shall be in charge of my court, and by your command shall all my people be directed; (be directed Others “order themselves” or “pay homage”; meaning of Heb. yishshaq uncertain.) only with respect to the throne shall I be superior to you.”
Joseph's favoritism towards Benjamin foreshadows Mordechai's role in the Purim story, reflecting the Chasidic belief that forefathers' actions predict descendants' lives. Joseph's position under Pharaoh parallels Mordechai's under Achashverosh, emphasizing the connection between the two stories. Different interpretations of Genesis 41:40 suggest Joseph's limited authority in specific matters, with the throne remaining Pharaoh's. Rabbi Yishmael warns against sinful behavior, highlighting the importance of respecting authority and following God's decrees. Maimonides and Nachmanides disagree on the nature of eventual perfection, with Nachmanides believing it applies to both body and soul, supported by Midrash Rabbah. Psalm 105:21 states that God made Joseph master of his household and gave him authority over all his possessions. Joseph's role as head of Pharaoh's house and provider for the people is emphasized in the Targum.

Chasidut

Joseph's favoritism towards Benjamin, as seen in the giving of special clothing and silver, can be interpreted as a foreshadowing of the role of Mordechai in the Purim story, as both Joseph and Mordechai rose to prominence due to dreams and were paraded in royal robes. This reflects the Chasidic belief that the actions of the forefathers foreshadowed critical events in the lives of their descendants. Additionally, the verse from Genesis 41:40 suggests that Joseph's position under Pharaoh parallels Mordechai's position under Achashverosh, emphasizing the connection between the two stories.

Kedushat Levi, Genesis, Vayigash 4

Genesis45,22. “he gave to each of them a change of ‎clothes; to Binyamin he gave three hundred silver pieces and ‎five changes of clothes.” Our sags in Megillah 16 ask: ‎‎“is it really possible that Joseph erred in the same way as had his ‎father when he showed Joseph preferential treatment? Was ‎Joseph not aware that by what the Torah describes him as doing ‎for Binyamin, he would arouse the brothers’ jealousy?” They ‎answer that the Torah alluded to the five Royal garments that ‎Mordechai, a descendant of Binyamin would be dressed in as we ‎read in Esther 8,15. Our author, clearly not too enthused with the Talmud’s ‎answer, suggests a different way of understanding the Talmud’s ‎answer. Our sages, understood that Joseph foresaw and hinted to ‎Binyamin that Mordechai, a distant descendant of his brother ‎Binyamin, would play a great part in the miracle of Purim. He ‎intimated that he and Binyamin shared a similar experience, ‎seeing that they were both the sons of the same mother, Rachel. ‎He had attained high rank as a result of someone’s dream ‎‎(Pharaoh’s) and Mordechai also rose to eminence as a result of a ‎dream, as our sages in the Targum on the Book of Esther ‎‎(chapter10) have told us. According to the Targum, on the ‎night when the king could not fall asleep (again), he had been ‎dreaming that Haman wanted to assassinate him. This is why he ‎became angry at Haman and commanded him to dress Mordechai ‎in the Royal robes, and paraded him throughout the capital on ‎the king’s horse. Joseph had been paraded similarly. (41,43) Just ‎as Joseph remained under the rule of Pharaoh at the time, so ‎Mordechai would remain under the rule of Achashverosh. ‎‎(Compare Rashi on 41,40)‎ This is another example of the approach of our sages to the ‎details the Torah has revealed about the lives of our sainted ‎forefathers, i.e. that they always were at pains to perform deeds ‎that foreshadowed future, critical, events in the lives of their ‎descendants. (Our author lists more examples of this theme when ‎relating to Shimon and Levi’s killing the inhabitants of Shechem ‎as being a forerunner of the Hasmoneans in the Chanukkah ‎story). [I will omit the balance of the paragraph as, seeing ‎this portion is also read sometimes on Chanukkah, the author felt ‎compelled to introduce this subject here, although those events ‎occurred in post-biblical times. It is somewhat forced, as it ‎requires us to see in Levi rather than Shimon, the principal ‎activist, otherwise the connection with the Hasmoneans who ‎were priests is too tenuous. Ed.]‎

Likutei Moharan 102:1:1

“You shall be in charge of my court, and by your mouth shall all my people be supervised; [by the throne alone shall I be greater than you].” (Genesis 41:40)

Commentary

Joseph will be chief over Pharaoh's house, will be commander of the army, and will be superior only in matters relating to the throne. Different interpretations suggest that all the people will be fed at Joseph's directive, will be able to bear arms only with his approval, or will come to kiss him in homage. The root word "nun-shin-kuf" can mean "weapon" or "kiss," and Pharaoh emphasizes that Joseph's authority is limited to specific matters, with the throne remaining his own.

Chizkuni, Genesis 41:40:1

ישק כל עמי, “my people will be mobilised for war at Joseph’s command.” The relevant rootword is נשק, “weaponry.” Compare Psalms 78,9: נושקי רומי קשת, “they rely on the bow and arrow.”

Ibn Ezra on Genesis 41:40:1

THOU SHALT BE OVER MY HOUSE. Thou shalt be chief over my house.

Ibn Ezra on Genesis 41:40:2

SHALL BE RULED. The shin of yishak (shall be ruled) has a dagesh to compensate for the missing nun of neshek (arms), (Yishak is a denominative of neshek (arms), and means will be armed.) its meaning being Joseph will be commander of the army. (I.E. translates and according unto thy word shall all my people be ruled as, and according unto thy word shall all my people be armed. Hence Joseph will be chief of the army.) Others say that yishak is related to neshikah (kiss). (All the people will pay homage to Joseph by kissing him on the mouth (pikha) (Filwarg). Krinsky suggests translating it, thy word shall all my people kiss. Literally, pikha means thy mouth.) However, the latter is far fetched.

Ibn Ezra on Genesis 41:40:3

ONLY IN THE THRONE WILL I BE GREATER THAN THOU. It is known that egdal (I will be greater) is an intransitive verb. The meaning of rak ha-kisse egdal mi-mekka is, I will not be greater than you except for the dignity of the throne. (Egdal being intransitive refers to Pharaoh and not the throne.) The word gedelani (he grew up with me) in Nay from my youth he grew up with me (gedelani) as with a father (Job 31:18) is not a transitive verb (Meaning, brought me up. If gedelani was transitive it would disprove I.E.’s contention that egdal is intransitive since they are both kals.) but an intransitive verb meaning he grew up with me. The juxtaposition of an intransitive verb (egdal) with the direct object (kisse) is found elsewhere in Scripture. (That is, found elsewhere in Scripture with a similar meaning, i.e., meaning, with regard to (Weiser, Krinsky). Usually only a transitive verb is connected to a direct object (Weiser). Hence I.E. points out that our verse is not unique.) Compare, For ye shall be as a terebinth whose leaf fadeth (ke-elah novelet aleha) (Is. 1:30); (Novelet (fadeth) is intransitive, aleha (its leaves) is the object. I.E. renders novelet alehah as, which is withering with regards to its leaves.) and and ye perish in the way (ve-tovedu derekh) (Ps. 2:12). (Ve-tovedu (you shall perish) is intransitive. Derekh (way) is the object. According to I.E. the meaning of ve-tovenu derekh is, and you shall perish with regard to the way. Similarly the meaning of our verse is, I will be greater than you with regard to the throne (Krinsky).)

JPS 1985 Footnotes, Genesis 41:2

Others “order themselves” or “pay homage”; meaning of Heb. yishshaq uncertain.

Rabbeinu Bahya, Bereshit 41:40:1

ועל פיך ישק כל עמי, “and by your command my whole nation will be sustained.”

Rabbeinu Bahya, Bereshit 41:40:2

רק הכסא, “only by the throne, etc.” Pharaoh meant by this that he would be the titular head of state, i.e. that the people would call him “King.” We find in Kings I 1,37 ויגדל את כסאו, “may he make his (Solomon’s) ‘throne’ greater than that of his father.” This too is a reference to Solomon’s reputation as a great king being established.

Radak on Genesis 41:40:1

ישק, a word derived from נשק, arms, as per Onkelos.

Radak on Genesis 41:40:2

רק הכסא אגדל ממך, in matters relating to the throne I will rank as superior to you.

Rashbam on Genesis 41:40:1

ישק, he will motivate people through clever use of weaponry to attack their enemies. The use of the word נשק meaning weapons occurs in Kings II 10,2 as עיר מבצר והנשק, “a fortified city and weaponry.” We also find it used in this sense in Psalms 78,9 נושקי רומי קשת, “being armed and carrying bows.”

Rashi on Genesis 41:40:1

ישק —The Targum renders it by יתזן which means SHALL BE FED — all my people’s needs shall be provided through you. Similar are (15:2) “and the steward (ובן משק) of my house”, and (Psalms 2:12) “Provide yourselves (נשקו) with purity” old French garnison.

Rashi on Genesis 41:40:2

רק הכסא ONLY IN THE THRONE — only in the fact that they shall call me king.

Rashi on Genesis 41:40:3

כסא THRONE is a metaphorical term for royal rank, like (1 Kings 1:37) “And he has made his throne (כסאו) greater than the throne of my lord king”.

Rav Hirsch on Torah, Genesis 41:40:1

על פיך ישק. Wir finden nirgends einen Mundkuss als Zeichen der Huldigung, wohl das Zuwerfen eines Handkusses (Job 31, 27), nie aber נשק על פה für küssen. Es ist deshalb die andere Auffassung von נשק als: rüsten, entschieden vorzuziehen. Grundbedeutung ist wohl: ineinander eindringen, freundlich: küssen, feindlich: der Kampf, wahrscheinlich das Handgemenge, und die Vorbereitung dazu: sich rüsten. Hier also: nach deinem Ausspruch soll sich mein Volk gegen den kommenden Feind, den Hunger, Rüstzeug schaffen. Es ist der Ausdruck um so treffender, da, wie aus Jes. 22, 8. ersichtlich, נֶשֶק ganz eigentlich der gesammelte Waffenvorrat bedeutet. Zuvor übergibt er ihm die Fürsorge für sein, Pharaos, Haus und sodann die Leitung der Maßregel, mit welcher das Volk sich versorgen soll. — כסא. So wie קצה und קצע ein gewaltsames Trennen und Scheiden bedeutet, und כסה das völlige Entziehen und Unnahbarmachen eines Gegenstandes dem Auge oder der Berührung seiner Umgebung, so heißt כִסֵא eine hohe Unterlage, die den, der sie besteigt, allen andern gegenüber hebt und unerreichbar darstellt. Und zwar ist es nicht eine Säule zum Stehen, welche keine dauernde Stellung gewährte, sondern ein hoher Sitz zum Sitzen. Denn für den wahren Fürsten ist das צאת הצבא im Kriege nur Ausnahmsberuf, sein eigentliches Wirken ist das friedliche innere Walten, und sein entsprechender Ausdruck der "gehobene Sitz" in Mitte seines Volkes: der Thron.

Siftei Chakhamim, Genesis 41:40:1

Shall be fed... I.e., יתזן is Onkelos’ translation of ישק, and means “shall be fed.” Scripture itself does not write [the Hebrew equivalent of] יתזן because then we might say that Pharaoh appointed Yoseif only over matters pertaining to food. Thus it is written ישק, which means, “All my people’s needs...”

Steinsaltz on Genesis 41:40

Consequently, Pharaoh authorized Joseph to act in accordance with his interpretation and suggestions: You will be in charge of my house, and all my people shall be sustained [ yishak ] at your directive . 4 Alternatively, this may be interpreted to mean that the people would be able to bear arms only at Joseph’s directive. 5 Yet another interpretation is that all would come to kiss him, 6 as everyone would honor and admire Joseph and would be subservient to him. These latter interpretations are based on different meanings of the root nun - shin - kuf , which can mean “weapon” or “kiss.” Pharaoh further states: Although your authority is limited to a specific matter, due to its vital nature, only the throne will I make too great for you. I shall not relinquish the throne, but I will empower you to as great an extent as possible.

Tur HaArokh, Genesis 41:40:1

על פיך ישק כל עמי , “and by your word will all my people be fed.” Some commentators understand this to mean that no one will be allowed to bear arms, נשק, without Joseph’s approval. Others understand the verse literally, in the sense of נשק meaning “to kiss.” It would then mean that the whole population would pay homage to Joseph by kissing his hand.

Jewish Thought

The word עד can be interpreted as "mouth," as seen in various verses where it is linked to speech. This interpretation is used to explain Bildad's statement that the moon was willing to have its body diminished, but still wanted its light to shine brightly.

Derush Chiddushei HaLevanah 5:3:5

Alternatively, the word עד can be interpreted as in the verse, (Tehillim 32:9. The word עדיו in this verse is rooted in the word עד.) עדיו לבלום, “shut their mouths;” i.e., עד means “mouth.” In that vein, Radak interprets the word עדיך as “mouth” in the verse, (Ibid. 103:5.) המשביע בטוב עדיך, “Who sates your mouth with generosity.” Now, the term “mouth” may also refer to speech. Thus, we find the expression, (Vayikra 24:12, et al.) על פי ה', “according to the word of God,” and it is written, (Bereishis 41:40.) ועל פיך ישק כל עמי ‒ “according to your word, will all my people be directed.” There are many similar examples. According to this understanding, Bildad was saying,] “The moon spoke, ‘Why shall I not shine?’“ i.e., the moon was willing for its body to be diminished, but it asked ‘Why should my light not shine brightly?’

Midrash

Rabbi Yishmael teaches that those who act according to the practices of Egypt and Canaan will face retribution from God. Licentiousness led to the destruction of the generation of the Flood, and the people of Sodom were eradicated because of their immoral behaviors. Joseph was rewarded for his righteousness, as he did not engage in sinful behavior. Pharaoh's words to Joseph highlight the importance of respecting authority and following God's decrees. Joseph's actions and retribution are symbolically represented in the offerings brought by the tribe of Manasseh. The story of Jacob seeing the grain symbolizes the righteous not losing sight of God's blessings, and the future anointed one from Joseph is alluded to in the text.

Aggadat Bereshit 70:5

[5] Another interpretation: "And Jacob saw that there was grain." Job said, "The eyes of the righteous will not be dimmed" (Job 36:7), referring to Jacob, who, despite the fact that the Holy Spirit had departed from him and he did not know that his son was alive, the Lord informed him, as it is said, "And Jacob saw." Therefore, it is said that "the eyes of the righteous will not be dimmed, and they will establish kings on the throne, but the throne will be exalted above them" (Genesis 41:40). And even the future anointed one*, who will stand up from Joseph, was shown to him, as it is said, "And he established them forever and exalted them" (Job 36:7) [edit: also Psalm 76:14 and *Mashiach: Isaiah 11:1-6]

Bamidbar Rabbah 14:6

“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him (Referring to himself.) because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. (According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2).) He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] (Banot can also mean women.) ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. (Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6).) That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose (Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh.) between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).

Bamidbar Rabbah 14:7

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

Bereshit Rabbah 90:2

“Pharaoh said to Joseph: Since God has disclosed all this to you, there is no one as insightful and wise as you” (Genesis 41:39). “You will be in charge of my house, and my entire people will be sustained at your directive; only the throne will I make greater than you” (Genesis 41:40). “Pharaoh said to Joseph…You will be in charge of my house…” – there will be no person who will kiss me other than you. (Upon receiving a royal appointment one would kiss Pharoah as a sign of reverence; Pharaoh informed Joseph that no one would receive appointments without his approval (Etz Yosef; see there and Maharzu for additional interpretations). ) “And my entire people will be sustained [yishak] at your directive” – there will be promotions only through you. “Only the throne” – Reish Lakish said: Moses gave us in writing two portions in the Torah, and we learn them from the portion of the wicked Pharaoh. One verse says: “You will be only [rak] above [and not below]” (Deuteronomy 28:13). Does it, perhaps, [mean you will be] on a par with Me? Impossible! The verse states: “Only” – My greatness will be above your greatness. (The word “only [rak]” is an expression of restriction, and indicates a limitation on what was stated previously. ) We learn this from the wicked Pharaoh: “You will be” – does it, perhaps, [mean you will be] on a par with me? The verse states: “Only” – my greatness is above your greatness. And this – “speak to the entire congregation of the children of Israel, and say to them: You shall be holy” (Leviticus 19:2) – does it, perhaps, [mean you will be] on a par with Me? The verse states: “For I, the Lord your God, am holy” (Leviticus 19:2) – My sanctity is above your sanctity. We learn this from the wicked Pharaoh. “I am Pharaoh” (Genesis 41:44) – does it, perhaps, [mean you will be] on a par with me? The verse states: “I am Pharaoh” – my greatness is above your greatness. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: From the “I” of flesh and blood, you derive the “I” of the Holy One blessed be He. Just as regarding the “I” of flesh and blood, through the wicked Pharaoh saying to Joseph: “I am Pharaoh,” [Joseph] received all this honor; when the “I” of the Holy One blessed be He will come: “I have made, and I will bear” (Isaiah 46:4), all the more so.

Bereshit Rabbah 90:3

“Pharaoh said to Joseph: See, I have set you over the entire land of Egypt” (Genesis 41:41). “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand, and he dressed him in linen garments, and he placed a gold chain on his neck” (Genesis 41:42). “He had him ride in the alternate chariot that he had, and they cried before him: Kneel [avrekh], and he was set over the entire land of Egypt” (Genesis 41:43). “Pharaoh said to Joseph…Pharaoh removed…” – Rabban Shimon ben Gamliel said: Joseph was given what he deserved: His mouth [piv] did not kiss [nashak] in transgression – “my entire people will be sustained at your directive [ve’al pikha yishak]” (Genesis 41:40). His body that did not touch in transgression – “he dressed him in linen garments” (Genesis 41:42). His neck that he did not bend for transgression – “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression: “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand” (Genesis 41:42). His feet that did not stride in transgression, let them come and ride in coaches –“He had him ride in the alternate chariot that he had” (Genesis 41:43). The thought that he did not think in transgression, let it come and be called wisdom. “They cried before him: Kneel [avrekh]” – great [av] in wisdom, but tender [rakh] in years. But Nebuchadnezzar [is called] “commander [tafsar]” (Jeremiah 51:27) – foolish [tipesh] in wisdom and a prince [sar] in years. (He was advanced in years.) “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand or his foot in the entire land of Egypt” (Genesis 41:44). “Pharoah said to Joseph: I am Pharaoh, and without you no man shall life his hand” – utensils of the hand. “Or his foot” – utensils of the foot. (The reference is to bearing weapons, referred to here as utensils of the hand, or riding on a horse, referred to here as utensils of the foot. No one was to engage in warfare without Joseph’s command (Nezer HaKodesh). )

Midrash Tanchuma Buber, Vayigash 11:1

[Gen. 46:28:) NOW HE HAD SENT JUDAH.] The text is related (to Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME…. Come and see. Everything which happened to Joseph happened to Zion. (Tanh., Gen. 11:10.) It is written about Joseph (in Gen. 37:3): NOW ISRAEL LOVED JOSEPH; and it is written about Zion (in Ps. 87:2): THE LORD LOVES ALL THE GATES OF ZION. It is written about Joseph (in Gen. 37:4): THEY (Joseph's brothers) HATED HIM; and it is written about Zion (in Jer. 12:8): < MY HOUSE > HAS SET ITS VOICE AGAINST ME, THEREFORE I HAVE HATED IT. It is written about Joseph (in Gen. 37:7): AND HERE WE WERE BINDING SHEAVES; and it is written about Zion (in Ps. 126:6): HE SHALL SURELY COME BACK BEARING HIS SHEAVES WITH REJOICING. It is written about Joseph (in Gen. 37:8): THEN HIS BROTHERS SAID TO HIM: SHALL YOU INDEED REIGN OVER US? And it is written about Zion (in Is. 14:7): WHO SAYS TO ZION: YOUR GOD REIGNS. It is written about Joseph (in Gen. 37:5): ONCE JOSEPH DREAMED A DREAM; and it is written about Zion (in Ps. 126:1): WHEN THE LORD BROUGHT BACK THE RESTORATION OF ZION, WE WERE LIKE DREAMERS. It is written about Joseph (in Gen. 37:10): ARE WE TO COME, I AND YOUR MOTHER AND YOUR BROTHERS, AND BOW DOWN TO THE GROUND FOR YOU? And it is written about Zion (in Is. 49:23): THEY SHALL BOW DOWN FOR YOU, NOSE TO THE GROUND, AND LICK THE DUST OF YOUR FEET. It is written about Joseph (in Gen. 37:11): SO HIS BROTHERS WERE JEALOUS OF HIM; and it is written about Zion (in Zech. 8:2): I AM JEALOUS FOR JERUSALEM WITH A GREAT JEALOUSY. It is written about Joseph (in Gen. 37:14): PLEASE GO AND SEE HOW YOUR BROTHERS ARE FARING (shalom); and it is written about Zion (in Jer. 29:7): AND SEEK THE WELFARE (shalom) OF THE CITY. It is written about Joseph (in Gen. 37:18): NOW THEY SAW HIM FROM AFAR; and it is written about Zion (in Jer. 51:50): REMEMBER THE LORD FROM AFAR. It is written about Joseph (in Gen. 37:18): THEY CONSPIRED AGAINST HIM TO KILL HIM; and it is written about Zion (in Ps. 83:4 [3]): THEY DEVISE INTRIGUE AGAINST YOUR PEOPLE. It is written about Joseph (in Gen. 37:23): THEY STRIPPED JOSEPH < OF HIS TUNIC > ; and it is written about Zion (in Ezek. 23:26): AND THEY SHALL STRIP YOU OF YOUR CLOTHES. It is written about Joseph (in Gen. 37:24): AND THEY CAST HIM INTO THE PIT; and it is written about Zion (in Lam. 3:53): AND THEY HAVE DESTROYED MY LIFE IN THE PIT. It is written about Joseph (in Gen. 37:24): BUT THE PIT WAS EMPTY WITH NO WATER IN IT; and it is written about Zion (in Jer. 38:6): AND THERE WAS NO WATER [IN THE PIT], ONLY MUD. It is written about Joseph (in Gen. 37:25): THEN THEY SAT DOWN TO EAT BREAD; and it is written about Zion (in Lam. 5:6): < WE HAVE HELD OUT A HAND TO EGYPT >, TO ASSYRIA TO BE FILLED WITH BREAD. It is written about Joseph (in Gen. 37:28): THEY PULLED AND RAISED JOSEPH FROM THE PIT; and it is written about Zion (in Jer. 38:13): {AND EBED-MELECH THE ETHIOPIAN BROUGHT JEREMIAH UP}…. [AND THEY RAISED JEREMIAH BY THE ROPES AND BROUGHT HIM UP FROM THE PIT]. It is written about Joseph (in Gen. 37:34): THEN JACOB RENT HIS GARMENTS AND PUT SACKCLOTH ON HIS LOINS; and it is written about Zion (in Is. 22:12): AND IN THAT DAY [THE LORD] GOD OF HOSTS CALLED TO WEEPING AND MOURNING, TO BALDNESS AND TO GIRDING WITH SACKCLOTH. It is written about Joseph (in Gen. 37:35): BUT HE REFUSED TO BE COMFORTED; and it is written about Zion (in Is. 22:4): PRESS NOT TO COMFORT ME. It is written about Joseph (in Gen. 37:36): BUT THE MIDIANITES SOLD HIM INTO EGYPT; and it is written about Zion (in Joel 4:6 [3:6]): AND YOU HAVE SOLD THE CHILDREN OF JUDAH AND THE CHILDREN OF JERUSALEM TO THE CHILDREN OF THE GREEKS. All the bad things which happened to Joseph happened to Zion and likewise the good things. It is stated about Joseph (in Gen. 39:6): NOW JOSEPH WAS BEAUTIFULLY BUILT WITH A BEAUTIFUL APPEARANCE; and it is written about Zion (in Ps. 48:3 [2]): BEAUTIFUL LANDSCAPE, JOY OF THE WHOLE EARTH, < EVEN MOUNT ZION >. (Cf. above, 9:18.) It is written about Joseph (in Gen. 39:21): THE LORD WAS WITH JOSEPH; and it is written about Zion (in I Kings 9:3): MY EYES AND MY HEART SHALL BE THERE FOR ALL TIME. It is written about Joseph (in Gen. 39:9): HE IS NO GREATER < IN THIS HOUSE THAN I > ; and it is written about Zion (in Ps. 99:2): THE LORD IS GREAT IN ZION. It is written about Joseph (in Gen. 39:21): AND HE EXTENDED HIS FAITHFULNESS UNTO HIM; and it is written about Zion (in Jer. 2:2): I HAVE REMEMBERED IN YOUR FAVOR THE FAITHFULNESS OF YOUR YOUTH. It is written about Joseph (in Gen. 41:14): HE SHAVED AND CHANGED HIS GARMENTS; and it is written about Zion (in Is. 4:4): WHEN THE LORD SHALL HAVE WASHED AWAY THE FILTH OF THE CHILDREN OF ZION. It is written about Joseph (in Gen. 41:40): ONLY WITH RESPECT TO THE THRONE SHALL I BE GREATER THAN YOU; and it is written about Zion (in Jer. 3:17): THEY SHALL CALL JERUSALEM THE THRONE OF THE LORD. It is written about Joseph (in Gen. 41:42): AND HE CLOTHED HIM WITH CLOTHES OF FINE LINEN; and it is written about Zion (in Is. 52:1): AWAKE, AWAKE, PUT ON YOUR SPLENDOR, O ZION. It is written about Joseph (in Gen. 46:28): NOW HE HAD SENT JUDAH AHEAD OF HIM < UNTO JOSEPH TO SHOW THE WAY BEFORE HIM >; and it is written about Zion (in Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME.

Midrash Tanchuma Buber, Vayishlach 20:1

What is written above on the matter (in Gen. 33:18)? NOW JACOB CAME WHOLE. < When > he had come from Paddan-Aram under conditions that the Holy One had set with him, he did not lessen him in any respect. What did Jacob do? He began opening bazaars. (On this word, see above, 8:19, and the note there.) The Holy One said to him: Have you forgotten what you vowed to me? And did you not say this (in Gen. 28:20): IF GOD IS WITH ME, so that I do not commit idolatry, (ibid., cont.:) AND PROTECTS ME, from bloodshed, (ibid., cont.:) ON THE WAY, from unchastity, as stated (in Prov. 30:20): SUCH IS THE WAY OF AN ADULTERESS: SHE EATS, WIPES HER MOUTH, AND SAYS: I HAVE DONE NO WRONG. The Holy One did protect him, for it so states (in Gen. 28:15): AND I WILL PROTECT YOU WHEREVER YOU GO. Jacob said (in Gen. 28:22): [AND] OF ALL THAT YOU GIVE ME, I WILL SURELY SET ASIDE A TITHE FOR YOU. As soon as he came to the land of Israel, he forgot this vow. The Holy One said: By your life, through the very things which you said you would observe, through them you shall come to grief. Where is it shown in regard to idolatry? Where it is stated (in Gen. 35:4): THEN THEY GAVE UNTO JACOB ALL THE ALIEN GODS THAT THEY HAD…. Where is it shown in regard to bloodshed? Where it is stated (in Gen. 34:25): THAT TWO OF JACOB'S SONS, SIMEON AND LEVI, BROTHERS OF DINAH, EACH TOOK HIS SWORD … [AND KILLED EVERY MALE]. Where is it shown in regard to unchastity? From Dinah, of whom it is stated (in Gen. 34:2-3): THEN SHECHEM BEN HAMOR THE HIVITE, THE PRINCE OF THE LAND, SAW HER. < … > AND HIS SOUL CLUNG TO JACOB'S DAUGHTER DINAH. R. Abbahu said: We have learned things from putrid secretion (i.e., mere mortals): (“Putrid secretion” can denote semen or, as here, the mere mortals like Pharaoh, who were produced by it.) (Gen. 41:44:) PHARAOH SAID TO JOSEPH: I AM PHARAOH. (Gen. R. 90:2.) I have said that you shall be king. The Holy One said to Israel concerning each and every commandment which they do: I AM THE LORD (e.g., in Lev. 19:3, 4, 10, 12, 14, 16, etc.). I am the one who is going to repay each and everyone with his reward. Now, just as in the case of flesh and blood, when it said: I AM PHARAOH, it raised him to great dignity; so much the more so with me when I say something. And just as you said (in Gen. 41:40): ONLY WITH RESPECT TO THE THRONE SHALL I BE GREATER THAN YOU, < so > has the Holy One said to Israel (in Deut. 28:13): AND YOU ONLY SHALL BE AT THE TOP. Just as an "only" from flesh and blood (i.e., from Pharaoh) magnified Joseph, so much the more so in the case of an "only" from the Holy One.

Midrash Tanchuma, Bereshit 12:2

R. Simeon stated: Joseph was rewarded in kind for his behavior. Because his mouth had not indulged in sinful kissing, he was told: According to thy word shall all my people be kissed (i.e. ruled)(Gen. 41:40); because he had not lowered his neck to sin, He placed a gold chain about his neck (ibid., v. 42); because he had not used his hand to fondle sinfully, Pharaoh removed his signet ring from his hand and put it upon Joseph’s hand (ibid.); because his body had not clung to another in sin, he arrayed him in garments of fine linen (ibid.); because his feet had not led him to her, He caused him to ride in the second chariot (ibid., v. 43); because he did not entertain wicked thoughts, he was called understanding and wise (ibid., v. 39); and because his heart had not reflected upon committing evil, they called before him: “Abrech” (The Targum translates Abrech as “father of the king.”) and Zaphenath-paneah (Rashi translates Zaphenath-paneah as “explainer of things.”) (ibid., vv. 43, 45). Upon the Sodomites, however, He rained fire and brimstone, as it is said: The Lord caused to rain upon Sodom and Gomorrah brimstone (ibid. 19:24), and it likewise says: I will blot out man whom I have created from the face of the earth; both man and beast and creeping things, and fowls of the air; for it repenteth Me that I have made them (Gen. 6:7).

Midrash Tanchuma, Vayigash 10:2

Everything fortunate that occurred to Joseph likewise happened to Zion. It is written of Joseph: And Joseph was of beautiful form and fair to look upon (Gen. 39:6), and of Zion it is stated: Fair in situation, the joy of the whole earth (Ps. 48:3). Concerning Joseph it is written: He is not greater in this house than I (Gen. 39:9), and of Zion: The glory of this latter house shall be greater than that of the former (Hag. 2:9). Joseph: The Lord was with him (Gen. 39:2), Zion: And My eyes and My heart shall be there (II Chron. 7:15). Joseph: And showed kindness unto him (Gen. 39:21), Zion: I remember for thee the affection of thy youth (Jer. 2:2). Joseph: And he shaved himself and changed his raiment (Gen. 41:14), Zion: And the Lord shall have washed away (Isa. 44:4). Joseph: Only in the throne will I be greater than thou (Gen. 41:40), Zion: At that time they shall call Jerusalem the throne of the Lord (Jer. 3:17). Joseph: And arrayed him in vestures of fine linen (Gen. 41:42), Zion: Awake, awake, put on thy strength, O Zion; put on thy beautiful garments (Isa. 52:1). Joseph: He sent Judah before him (Gen. 46:29), Zion: Behold, I send My messenger (Mal. 3:1).

Midrash Tehillim 105:6

"Until the appointed time, his word had not yet come. Rabbi Chiya bar Abba and the rabbis disagreed. One said, 'Until Joseph's word comes to pass,' while the other said, 'Until the word of the Holy One, blessed be He, comes to pass, which Joseph said to the chief butler (Genesis 40:14), "But think of me when it is well with you." The Holy One, blessed be He, said to him, "You spoke truthfully; you will live another two years," as it says (Genesis 41:1), "After two years of time." Therefore, "Until the appointed time, his word had not yet come." The king sent and released him, and he was put in charge of his household. Rabbi Levi said in the name of Rabbi Yochanan ben Saul, "Joseph said to them, 'What do you think, that the Holy One, blessed be He, would not let me taste of what my grandfather Jacob blessed, saying (Genesis 27:29), "Let peoples serve you, and nations bow down to you"? Therefore, as it says (Genesis 41:40), 'And Joseph ruled over the land.' 'Put him in charge of his household, to bind his princes at his pleasure; and teach his elders wisdom' (Psalms 105:21-22)." Another explanation is that his rulership is alluded to in the verse (Genesis 41:45), "Pharaoh called Joseph's name Zaphenath-paneah and gave him to wife Asenath the daughter of Potiphera." And he ruled over his people, and the Egyptians strengthened him. Rabbi Shimon ben Lakish said, "What is this matter comparable to? It is like two officials who are in the palace, one is great and the other is also great, but one is greater than the other. It is also like two mighty warriors, one is mighty and the other is also mighty, but one is mightier than the other. Their hearts were turned against him." Rabbi Chiya said in the name of Rabbi Yochanan, and Rabbi Yudan said in the name of Rabbi Yehozadak, "Yesterday (Genesis 45:16), 'The voice was heard,' etc., and Pharaoh was pleased with him. Now their hearts were turned against him (Exodus 1:8), 'And there arose a new king over Egypt.'"

Vayikra Rabbah 23:9

Rabbi Yishmael taught: “You shall not act in accordance with the practices of the land of Egypt…and… in accordance with the practices of the land of Canaan…” If not, “I am the Lord your God” (Leviticus 18:4). (I am the One who administers justice to those who defy My decrees.) Rabbi Ḥiyya taught: Why is [the phrase] “I am the Lord” written twice? (See Leviticus 18:2, 4.) It is I who exacted retribution from the generation of the Flood, from Sodom, and from Egypt; it is I who will exact retribution from one who acts in accordance with their practices. The generation of the Flood was eradicated from the world because they were steeped in licentiousness. Rabbi Simlai said: Everywhere that you find licentiousness, chaos comes to the world and kills the good and the wicked. Rav Huna said in the name of Rabbi Yosei: The generation of the Flood was eradicated from the world only because they wrote marriage contracts for males and females. (They wrote marriage contracts for men marrying men, and women marrying women. Some commentaries argue that the text here should read as the text in Bereishit Rabba (26:5) reads: “for males and for animals.” This would mean that they wrote marriage contracts when men married men or when they married animals (Maharzu). ) Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon and Rabbi Yehoshua ben Levi in the name of bar Kappara: We find that regarding everything the Holy One blessed be He exhibits forbearance except for licentiousness alone, and this has many verses, as it is stated: “It was when man began…. The children of the great saw the daughters of man…. The Lord saw that the wickedness of man was great…. The Lord said: I will eradicate man” (Genesis 6:1–2, 5,7). The people of Sodom – Rabbi Yehoshua ben Levi said in the name of bar Kappara: All that night, Lot was standing and advocating on their behalf. When they came and said to him: “Where are the men…and we will be intimate with them” (Genesis 19:5), with intercourse, immediately: “The men said to Lot: Whom else do you have here?” (Genesis 19:12). Until now, you had recourse to advocate on their behalf. But [now], “a son-in-law, your sons, and your daughters, [everyone whom you have in the city remove from this place]” (Genesis 19:12), “for we are destroying [this place]” (Genesis 19:13). “I am the Lord” (Leviticus 18:4). It is I who exacted retribution from Samson, from Amnon, and from Zimri, and it is I who will exact retribution from one who acts in accordance with their practices. It is I who rewarded Joseph, Yael, and Palti ben Layish, and it is I who will reward anyone who acts in accordance with their practices. Joseph, from where is it derived? Rabbi Shimon ben Gamliel said: They gave to Joseph from his own. (He was rewarded in a manner parallel to his righteousness. ) His mouth that did not kiss [nashak] in transgression, “by your directive, my people will be sustained [yishak]” (Genesis 41:40). His neck that he did not bend for transgression; “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression; “Pharaoh removed his ring…[and he placed it on Joseph’s hand]” (Genesis 41:42). His body that did not touch in transgression; “he dressed him in fine linen garments” (Genesis 41:42). His feet that did not walk in transgression; “he had him ride in his second chariot” (Genesis 41:43). The thought that he did not think, let it come and be called wisdom: “They called before him avrekh” (Genesis 41:43). (Avrekh is expounded: Father [av] in wisdom, tender [rakh] in years.)

Vayikra Rabbah 24:9

Rabbi Shimon ben Lakish said: Moses gave us in writing two portions in the Torah and we learn them from the portion of wicked Pharaoh. One verse says: “You will be only [rak] above” (Deuteronomy 28:13). Does it, perhaps, [mean you will be] on a par with Me? The verse states “only [rak],” an expression of restriction; My greatness is superior to your greatness. We learn this from wicked Pharaoh, as it is stated: “You shall be over my palace” (Genesis 41:40). Does it, perhaps, [mean you will be] on a par with me? The verse states: “Only [rak] my throne will be greater than you” (Genesis 41:40); my greatness is superior to your greatness. And this, “you shall be holy”; does it, perhaps, [mean you will be] on a par with Me? The verse states: “For I am holy.” My sanctity is above your sanctity. We additionally learn from wicked Pharaoh [the following], as it is stated: “Pharaoh said to Joseph: I am Pharaoh, [and without you, no man shall lift his hand or his foot in the entire land of Egypt]” (Genesis 41:44). Is it, perhaps, on a par with me? The verse states: “I am Pharaoh”; my greatness is superior to your greatness. Rabbi Yehoshua said in the name of Rabbi Levi: From the “I” of flesh and blood you can learn regarding the “I” of the Holy One blessed be He. Just as regarding the “I” of flesh and blood, by means of Pharaoh saying to Joseph: “I am Pharaoh,” Joseph merited all that glory, when the “I” of the Holy One blessed be He will come: “Until old age I am He” (Isaiah 46:4), and it is written: “So said the Lord, King of Israel and its Redeemer, [the Lord of hosts]: I am first and I am last and besides Me there is no God” (Isaiah 44:6), all the more so.

Musar

Maimonides and Nachmanides disagree on the nature of the eventual perfection of the world, with Maimonides believing it will not include physical life, while Nachmanides sees it applying to both body and soul. Nachmanides' interpretation is supported by Midrash Rabbah on Genesis 41:40, which teaches that G-d's holiness surpasses any holiness we can attain, as exemplified by Pharaoh's words to Joseph.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 87

There is a disagreement between Maimonides and Nachmanides regarding the nature of the eventual perfection of the world. Maimonides feels that this period will not include physical life and all that is entailed by it. Nachmanides understands all the prophecies concerning that distant future as applying both to the soul and to the body. Since we believe that Nachmanides is correct, let us quote some comments by the Midrash Rabbah on 2 ,90 פרשת מקץ on that subject. Pharaoh said to Joseph: "I will be greater than you only by the throne" (Genesis 41, 40). Rabbi Shimon ben Lakish said that Moses recorded two paragraphs in the Torah in which we have to learn a lesson from the wicked Pharaoh. One paragraph (Deut. 28,13) tells us that as long as we observe the Torah והיה רק למעלה, "You will always be on top." This could have led one to believe that we would equal G–d; therefore the Torah adds the word רק, only, to drive home the point that "My holiness is superior to your holiness." The same applies to Leviticus 19, 2 where the Torah enjoins us to be holy because G–d is holy. The very words "because I am holy," alert us to the fact that G–d's holiness surpasses any holiness we can attain. We have learned these inferences from Pharaoh. Pharaoh said "I am Pharaoh." This could have led Joseph to believe that his greatness would be similar to that of Pharaoh, אתמהא. To make sure that Joseph did not misunderstand, Pharaoh added the word רק, "only" (41, 40).

Quoting Commentary

Shadal explains that "swarm" refers to the movement of animals near the ground, not their propagation, as seen in the movement of frogs in the Nile and land. Rashi interprets "steward of my house" as the man who feeds the household. Rabbeinu Bahya suggests that Joseph embodies the positive traits of his brothers. Siftei Chakhamim equates swearing by the throne to swearing by kingship. Or HaChaim resolves contradictions by explaining Maimonides' reliance on Torat Kohanim and the importance of priestly commands, referencing Pharaoh's directives in Genesis 41:40. Rashi interprets "arm yourselves with purity" as a call to equip oneself with purity of heart, similar to the desire expressed in Genesis 41:40.

Or HaChaim on Leviticus 14:4:10

Perhaps we may resolve the contradictions resulting from Maimonides' text by assuming that Maimonides relied on the first Baraitha in Torat Kohanim in which the items the priest has to perform in connection with the purification of the "leper" under the heading תורת המצורע are discussed. Maimonides understood those rites to be so mandatory that any deviation would cancel the whole procedure. The directives given in verses 4 and 5, however, Maimonides understood as something that would be performed preferably by the priest. Anything which is commanded by the priest is imbued with additional importance. We know this principle from Genesis 41,40 where Pharaoh issued a directive to his subjects that all of Joseph's directives were to be considered as binding on the Egyptians. In our instance, the Torah issued a directive that the steps of the purification rites mentioned in verses 4 and 5 should be initiated by a command from the priest but that they may be carried out by non-priests. If, for some reason, these instructions were not carried out at his initiative but someone else issued the instructions this would not invalidate the procedures. There is also a קל וחומר which can be applied to reinforce this logic. If the Torah had made it plain that the releasing of the live bird is not mandatory, then the instructions of how and by whom they have to be selected and slaughtered is certainly not mandatory. If Rabbi holds that even the slaughtering of the bird must be performed by the priest, he did not base this on the words in verse 5 but on his understanding that it is part of the procedures called תורת המצורע seeing it is similar to the sprinkling of the blood and the need to have the hair of his body shaved off. This corresponds to the view held by the first Rabbi quoted in the Baraitha according to whom the slaughtering is included in the three procedures which have to take place by day.

Rabbeinu Bahya, Bereshit 37:2:1

אלה תולדות יעקב יוסף, “These are the descendants of Yaakov, Joseph.” It would have seemed appropriate to list all of Yaakov’s sons. and daughters. According to the plain meaning of the text they are all subsumed under the name of Joseph seeing he combined all the good characteristics possessed by his brothers in his own person. He possessed the birthright which normally should have been Reuven’s as we know from Chronicles I 5,1 “when he desecrated the couch of his father, his birthright was given to (the tribe of) Joseph.” He possessed the prophetic qualities of Levi as mentioned by the Torah when he interpreted the dreams of the butler and the baker (Genesis 41,13). He also combined within himself the Royal Powers of Yehudah as the Torah testifies in Genesis 42,6 “Joseph was the one who ruled the land (earth?).” He possessed the intelligence for which Issachar is famed, as we know from Genesis 41,40 “there is none as wise and full of insight such as you.”

Rashi on Genesis 15:2:2

ובן משק ביתי AND THE STEWARD OF MY HOUSE — Explain it as the Targum has it, “the man of my household”, meaning the man by whose orders all my household is fed. Similarly, (Genesis 41:40) “And according to thy word shall all my people be fed (ישק)” — so that it signifies my administrator.

Rashi on Psalms 2:12:1

Arm yourselves with purity Arm yourselves with purity of the heart. Some explain נשקו as garnimont in Old French, equipping. (This is from the verb, garnir. Garnimont means to provide, as in Gen. 41:40). Menachem (p. 179) interprets it as an expression of desire, as (in Gen. 3:16): “Your longing (תשוקתך) shall be for your husband.”

Shadal on Genesis 1:20:1

"Let the waters swarm:" Shorets (swarm) is always an intransitive verb - and its main connotation is about the movement and running of animals that are not high off the ground, whether they don't have legs or whether they have legs. And [the following creatures] are called sherets (according to the words of Rashi): "Every living thing that is not very high... among flying creatures, such as flies; among the insects, such as ants... and worms; and among the [four legged] creatures, such as the weasel, the mouse, the lizard, and their like; and all of the fish." And the explanation of "and let the waters swarm" is not that the waters should bring out and propagate them, but [rather] that the waters appear moving with them. And so [too is the understanding of] "And the Nile will swarm frogs" (Exodus 7:28), [and] "Their land swarmed frogs" (Psalms 105:30) - the Nile and the land appeared to be moving because of the movement of the frogs - brulicare in [Italian] (wimmeln in Yiddish). And so [too is the understanding of] "And all the living souls that will swarm" (Ezekiel 47:9) - the river [in the continuation of the verse] is called swarming because of the swarming of the living souls within it. And this [usage] is like [that] in "withering its leaves" (Isaiah 1:30) - the tree is called withering because of the withering of its leaves; and also "only the throne shall I be greater than you" (Genesis 41:40) [means] I will be greater than you in view of the throne, with the throne.

Siftei Chakhamim, Exodus 6:8:1

To swear by My Throne. This is like saying, “To swear by My Kingship,” since a throne represents kingship, as [Pharaoh said to Yosef] in (Bereishis 41:40), “Only by [virtue of] the throne I will be greater than you.” (Gur Aryeh)

Tanakh

In Psalms 105:21, it is stated that God made Joseph the master of his household and gave him authority over all his possessions.

Psalms 105:21

He made him the lord of his household, empowered him over all his possessions,

Targum

Joseph will be in charge of Pharaoh's house and will provide for all his people. Pharaoh will only be greater in honor because of his position on the throne.

Onkelos Genesis 41:40

You shall be [appointed] over my house, and by your word shall all my people be fed. Only by [virtue of] the throne [of this kingdom] will I be greater [more honored] than you.

Targum Jonathan on Genesis 41:40

Thou shalt be superintendent over my house, and by the decree of thy mouth shall all my people be armed only in the throne of the kingdom will I be greater than thou.

וַיֹּ֥אמֶר פַּרְעֹ֖ה אֶל־יוֹסֵ֑ף רְאֵה֙ נָתַ֣תִּי אֹֽתְךָ֔ עַ֖ל כׇּל־אֶ֥רֶץ מִצְרָֽיִם׃ 41 E Pharaoh further said to Joseph, “See, I put you in charge of all the land of Egypt.”
Pharaoh appoints Joseph as the supreme authority in Egypt, symbolized by the handing over of his ring and other symbols of office, acknowledging Joseph's wisdom and appointing him to oversee the land. Joseph's new role as a leader and administrator is further solidified by his actions during the years of plenty and famine. The lightbodies were created to provide warmth and indicate seasons, existing before but now taking on these functions, with their purpose and timing being significant. Joseph correctly interprets Pharaoh's dream, advising him to appoint a wise man to manage the coming years of plenty and famine, which Pharaoh agrees to after seeing the signs of Joseph's words coming true. Abraham was proclaimed ruler of Egypt, proud of being Hebrew, and gloried in doing nothing. Joseph wore a golden collar and royal ring, symbols of necessity and gift. Pharaoh appoints Joseph as ruler over all of Egypt, as stated in both Targum Onkelos and Targum Jonathan on Genesis 41:41.

Commentary

Pharaoh appoints Joseph as the supreme authority in all of Egypt, giving him power over the land and its affairs, symbolized by the handing over of his ring and other symbols of office. The appointment is made clear through various statements and actions by Pharaoh, indicating Joseph's new role as a leader and administrator in Egypt. Joseph's wisdom and actions during the years of plenty and famine further solidify his position as a respected and capable ruler.

Abarbanel on Torah, Genesis 41:41

"And Pharaoh said to Yosef, 'Behold I have placed you, etc.'" until, "The seven years of famine started" (Genesis 41:54). Pharaoh spoke three speeches or statements to Yosef about this thing here. The first was, "Since God has made all this known to you [...] You shall be over my house, etc.," the content of which is as I have explained: Even though you only advised me about the matter of the grain, behold I am appointing you over my house and the administration of the kingdom. And the second is concerning the matter of the plenty and the famine, which was hinted in his dream and about which he advised him. And about this he said, "Behold, I have placed you in charge over the entire land of Egypt, etc." Such that the intention in it is concerning the produce, to separate a fifth, to gather and to sell it at the proper time and to do all that is required for it. And this is [the meaning of], "over the entire land of Egypt." For the matter of the plenty and the famine included all of the land, to gather the produce and to put it together. It is as if he said, "Since you advised me that I should select a discerning and wise man to do this, so that I would do it myself - behold what I will decree about this. And it is that I do not want to do this myself, as you said, nor to appoint officers. Rather, you are the wise and discerning one due to the power of God. I have placed you over the entire land of Egypt, to do it." And for this matter, he was required to give him his signet ring with which all of the writings that were written in the name of the king were signed, so that he could write whatever he wished and then sign it. And he commanded to have him dressed with linen garments, which are garments designated for ministers. "And he put a gold chain around his neck." Meaning that Pharaoh himself, with his hands, placed a gold chain around Yosef's neck, which indicated his greatness, as is the custom today with knights elevated by the king. "He had him ride" - by his commandment - "in the second chariot." Meaning in the chariot designated for the man that is second to the king. For the king had a chariot that was designated for him, the second, who is the second to the king in greatness and status. And it is in it that he commanded that they seat Yosef. And it is known what a chariot is, that it a seat [led] by four horses. And since Scripture stated, "in the second chariot that was his," and it did not state, "in his second chariot," it appears to be explained that the king had two designated chariots for himself; he would ride in one of them and his second would ride in the second. And that is why it stated, "in the second chariot that was his." However its stating, "and they called before him, avrech" - the idea is since bowing which is specifically to the king is with the bending of the knee (berekh), this indicates the status of his mastery over all of the land. Because of this, it was forbidden to bow with the downward movement of the knee to anyone besides the king, except by his commandment. And the practice was like this also in the time of Achashverosh, as it is written (Esther 3:2), "for so did the king command him." And the call and proclamation before him was, "bow down and give (venaton) him." Meaning that everyone should bow to him with the bending of the knee and that the king was giving him to be leader, vizier and commander over all the land of Egypt. And avrekh is the infinitive of the paul verb construction, and likewise, venaton to him, is an infinitive (to give). This is permission to everyone to bow down with the knee, and also that he is given rulership over all the land of Egypt. And hence no one can challenge him. Behold Pharaoh made all this effort so that Yosef's rulership would prosper for him, and no one would challenge him, given that he was a hated Hebrew among them. But lest Yosef fear and fret that the Egyptians would be jealous of his rulership and his appointment over the house and the field, just like his brothers were jealous of him for something thousands of times less significant - therefore Pharaoh had to say the third statement to him. And that is, "Pharaoh said to Joseph, 'I am Pharaoh; yet without you' - meaning to say, do not fear and do not worry about the ministers of the kingdom and the people of the land, for I am Pharaoh and the word of the king has gone out before me that, 'without you, no one shall lift up hand or foot.' That is to say, not to do anything and not to go anywhere with his feet without your permission and command, 'in all the land of Egypt.'" Behold it has been explained why these three statements came from Pharaoh to Yosef. So the twelfth question is resolved. And since it was difficult for the Egyptians that a Hebrew should rule over them, Pharaoh schemed to change his name and call him Tzafnat-Paneach, which means the Revealer of Hidden Things in Egyptian. And he did not suffice with this, but gave him as a wife, Osnat daughter of Poti-fera, who was a minister and important man in Egypt, so that he would have relatives on his wife's side who would help him. For there is no question that this would elevate his status. And that is what he relied on, "so Yosef went out over the land of Egypt": From the connection that he made with that minister, he went out over the land of Egypt, his greatness and leadership [now] famous. For his relatives, and his relatives' relatives befriended him and elevated him. But behold the Scripture tells of the difficulty of Yosef's rulership, for "Yosef was thirty years old when he stood before Pharaoh, king of Egypt." For since he was the king of Egypt, it was not fit that a Hebrew youth should be seen before him. As he was a youth, according to the years of that generation. Nevertheless God helped him and ingratiated him to Pharaoh. Moreover, when the ministers of Egypt were jealous of him - so long as he was before Pharaoh, no one could say anything in front of him; but when he left from before him to go out all over the land of Egypt, he was in great danger. Yet with God's compassion for him, he "left Pharaoh’s presence, and traversed throughout all the land of Egypt," far from the king's base in order to increase and strengthen his rulership and the power that was given to him, even when not before Pharaoh. And no one challenged him, as this was from God. And this is the explanation of his leaving Pharaoh's presence. However its stating, "In the seven years of plenty the land produced in handfuls" - for me, the idea is like, "so that it yields produce for three years" (Leviticus 25:21): That the land of Egypt yielded bountiful produce during the years of plenty, such that the produce would come out in handfuls, not in stalks. And this is said by way of exaggeration. And with this, all the peoples of the land saw that Yosef's words materialized, that which he said to Pharaoh, "a great plenty." For the land yielded very much produce, as if it were in handfuls, which is not the natural way. And then Yosef gathered the food, meaning to say all of the food that was sold at the market price. And this is besides the fifth (that was taxed), since Scriptures relies upon that which was already mentioned. And it mentions his wisdom, that he did not leave it in the field in pits, as is the practice in most countries, so that they not steal it from there. Rather he placed it in the cities. However he nevertheless acted fairly and did not alter the rights of each city. For he placed the food of each city inside it, and not in another city. And understand its stating, "he put in each city the food of the fields around it." As the intention with this is that the food of the field of the city which is near the city - meaning that which was close to the city - that was what he placed in it to be guarded there as food for the city during the time of the famine. But the food that was far from the city he would not put in it. Rather he would take it to [the center of] Egypt, to the storehouses of the king. For Yosef would sell grain there to the foreign nations who were not from Egypt. And it is, as we will see from the story, that Yosef would provide the grain to foreigners, and that is where his brother came to buy food. And the Scripture mentioned that they originally recorded the grain and the food that Yosef gathered - whether from the fifth and all the more so from the purchase - so that it all be counted; however with its proliferation, it stopped being counted, since it was gathered without a count. And, if so, it was all left to his expertise, without any calculation. So the thirteenth question is resolved. And behold Scripture mentioned the birth of Yosef's sons, their names and the reasons for those names to tell us that he was so refined that even with his being a minister and master over all of the land of Egypt and being busy with the gathering of produce and its concerns, behold 'on the day of his heart's joy,' when they were born, he placed the memory of his father's home and the desire for his land 'over the pinnacle of his joy.' And hence he called the first son Menashe and said, "God has made me leave behind (nashani)" and forget "all my hardships," from my slavery: but also from my father's house, since I have been separated from it, so now I am forgotten there. And it is as if he gave praise [to God] for the good, that God made him leave all of his hardship behind; but [also] for all the bad, with his saying, "and all my father's house." And he called the second Ephriam, "because God has made me fruitful (hiphrani) in the land of my affliction." As, in spite of all of his status there, he called Egypt the land of his affliction, since he was separated from his father and from the holy land. And that is why this story is mentioned after the story of the produce - to say that his father's house and the land of his birth had not become forgotten, in spite of all the greatness, power and splendor that he had in Egypt and in spite of the wealth and produce that he held. So the fourteenth question is resolved.

Ibn Ezra on Genesis 41:41:1

SEE, I HAVE SET THEE OVER ALL THE LAND. I have set thee above all the land of Egypt.

Rabbeinu Bahya, Bereshit 41:41:1

ראה נתתי אותך על כל ארץ מצרים, “here I have appointed you over the whole of the land of Egypt.” We find a parallel expression also in Daniel 2,48 אדין מלכא לדניאל רבי ומתנן רברבן שגיאן יהב ליה והשליטה על כל מדינת בבל. “The king then elevated Daniel and gave him many gifts, and made him the governor of the whole province of Babylon.”

Radak on Genesis 41:41:1

ראה נתתי אותך, take note of the fact that I have empowered you as effective ruler over Egypt. [the author tells us that the word or root ראה does not need to be translated as “to see, either with the physical eye or even with the mental eye. Ed.] Pharaoh gave Joseph latitude to conduct the affairs of state according to whatever his wisdom dictated to him

Rashbam on Genesis 41:41:1

נתתי אותך, “I have placed you.” Pharaoh said this to Joseph at the time he handed over his ring (seal of office) to him.

Rashi on Genesis 41:41:1

נתתי אתך The Targum translates it by— “I have appointed thee”; nevertheless even in this sense it really means “giving”, as (Deuteronomy 26:19) “and to make thee (ולתתך) high”. To express either the idea of raising to high rank or of degrading the term “to give” may be used. An example of the latter is (Malachi 2:9) “I have made thee (נתתיך) contemptible and base”.

Rav Hirsch on Torah, Genesis 41:41:1

(41-43) gehören zusammen. Pharao sprach zu Josef: Siehe ich habe dich "zum Heile des Landes" (נתתי) über das Land gesetzt, und zum Zeichen zog er den Ring von seiner Hand usw. usw. Ein Ring ist eine Auszeichnung der menschlichen Tätigkeit, gleichsam eine Krönung der Hand. Indem er seinen Ring an Josefs Hand steckte, machte er ihn zu seinem Stellvertreter. Josefs Hand zu Pharaos Hand. — Die Bedeutung der בגרי שש im pharaonischen Staat ist uns nicht bekannt. — רבַד heißt Joma 43b. eine in den Boden gelegte Steinreihe. מרברים רברתי ערשי (Prov. 7, 16) sowie das verwandte: רפרתי יצועי (Job 16, 13) weist auf Einlagen, Unterlagen hin. Vielleicht besteht eine Verwandtschaft mit רבץ, das auch vom Einlegen von Steinen gebraucht wird. מרביץ בפוך אבניך (Jes. 54, 11) und möglicherweise heißt רביד זהב ein in Gold gefasster Stein, ein Medaillon. Jedenfalls heißt es aber nicht ein solches, nicht רביד זהב, sondern רביד הזהב, somit "das" goldene Emblem; wahrscheinlich unter den Auszeichnungen die bedeutendste. Durch den Ring hatte er ihn zu seinem ,,משנה׳, seiner "Wiederholung", seinem "alter ego" gemacht, ließ ihn in dem diesem alter ego bestimmten Wagen ausfahren, und man rief vor ihm: אַבְרֵך! wörtlich: ich befehle, daß man kniee! Vor der ägyptischen Majestät rief man nicht ברכו! kniet, sondern: אברך: Ich — d.h. die unter dem Volke erscheinende Majestät — befehle, daß ihr knieet. Dem wahren Fürsten ist nur die freiwillige Ehrerbietung eine solche. Dem sultanischen ist die freiwillige Ehrerbietung zu plebejisch gleichstellend und erniedrigend. Da wird zu huldigenden Ehrenbezeugungen, zum Gruß befohlen. Dieses in Josefs Namen ausgerufene אברך, daß er befiehlt, daß man vor ihm auf die Knie falle, das stellte ihn vollends als den zweiten Pharao dar.

Sforno on Genesis 41:41:1

ראה נתתי אותך על כל ארץ מצרים, be aware of the tremendous responsibility I am endowing you with by appointing you as the supreme authority in the whole land of Egypt. [the word ראה, normally translated as “see here,” is used by Pharaoh as telling Joseph to reflect deeply. Ed.]

Siftei Chakhamim, Genesis 41:41:1

I have appointed you... Rashi is answering the question: If נתתי here has its literal meaning of “placing,” why is it written על ארץ מצרים? It should have written בארץ מצרים. Furthermore, Yoseif was already in Egypt. [So why would it say, “I have placed you in Egypt”?]

Steinsaltz on Genesis 41:41

Pharaoh said to Joseph: See, I have set you over the entire land of Egypt. You are in charge of all of Egypt with regard to these matters.

Jewish Thought

In Akeidat Yitzchak 3:6:4, it is explained that the lightbodies were created to provide warmth for living creatures and to indicate seasons, with the directive for them to be in the sky showing they were already in existence but now taking on these functions. The Torah could not simply say "and there came into being lightbodies" as their purpose and timing are significant within the ten directives listed.

Akeidat Yitzchak 3:6:4

Now that vegetation had been achieved without sunshine or moonlight, the lightbodies could begin to perform their orbits in order to provide warmth for living creatures that were to inhabit the earth and its atmosphere. Winds too are a prerequisite for the normal existence of the animal kingdom. The directives for the lightbodies to be "in the sky," clearly demonstrates that they had already been in existence, but were now to assume the functions described, namely to provide light, directions, indicate seasons etc. This is the "why" of their coming into existence. For this reason the Torah could not say " va-yehi me-orot” and there came into being lightbodies." This directive then determines the "when" which is part of the ten definitions listed at the outset the significance of the ten directives.

Midrash

Pharaoh twice, as it is established by God. Joseph correctly interprets Pharaoh's dream, advising him to appoint a wise man to manage the coming years of plenty and famine, which Pharaoh agrees to after seeing the signs of Joseph's words coming true. The king acknowledges Joseph's wisdom and appoints him to oversee the land of Egypt, as he will deliver the country through his knowledge.

Bereshit Rabbah 90:3

“Pharaoh said to Joseph: See, I have set you over the entire land of Egypt” (Genesis 41:41). “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand, and he dressed him in linen garments, and he placed a gold chain on his neck” (Genesis 41:42). “He had him ride in the alternate chariot that he had, and they cried before him: Kneel [avrekh], and he was set over the entire land of Egypt” (Genesis 41:43). “Pharaoh said to Joseph…Pharaoh removed…” – Rabban Shimon ben Gamliel said: Joseph was given what he deserved: His mouth [piv] did not kiss [nashak] in transgression – “my entire people will be sustained at your directive [ve’al pikha yishak]” (Genesis 41:40). His body that did not touch in transgression – “he dressed him in linen garments” (Genesis 41:42). His neck that he did not bend for transgression – “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression: “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand” (Genesis 41:42). His feet that did not stride in transgression, let them come and ride in coaches –“He had him ride in the alternate chariot that he had” (Genesis 41:43). The thought that he did not think in transgression, let it come and be called wisdom. “They cried before him: Kneel [avrekh]” – great [av] in wisdom, but tender [rakh] in years. But Nebuchadnezzar [is called] “commander [tafsar]” (Jeremiah 51:27) – foolish [tipesh] in wisdom and a prince [sar] in years. (He was advanced in years.) “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand or his foot in the entire land of Egypt” (Genesis 41:44). “Pharoah said to Joseph: I am Pharaoh, and without you no man shall life his hand” – utensils of the hand. “Or his foot” – utensils of the foot. (The reference is to bearing weapons, referred to here as utensils of the hand, or riding on a horse, referred to here as utensils of the foot. No one was to engage in warfare without Joseph’s command (Nezer HaKodesh). )

Sefer HaYashar (midrash), Book of Genesis, Miketz 5

the spirit of God in vested Joseph and he knew at once all what was to hap pen unto the king ‎in the future, and also the correct interpretation of his dream. And when Joseph spoke unto ‎the king he found grace in his eyes and the king inclined his ear and his heart unto the words of ‎Joseph. And Joseph said unto Pharaoh, let not my king believe that there are two dreams, for ‎really it is only one dream. The seven good cows and the seven good ears are seven years; and ‎the seven lean cows and the seven blasted ears are seven years likewise. The dream is one, ‎be hold there comes seven years of great plenty throughout all the land of Egypt, and there ‎shall rise after them seven years of famine; and all the plenty shall be forgotten in the land of ‎Egypt and the famine shall con sume all the inhabitants of the land. The king has dreamed but ‎one dream, and for that the dream was doubled unto Pharaoh twice, it is because the thing is ‎established by God, and God will shortly bring it to pass; and now I will advise thee how to save ‎thy soul and the soul of all the inhabitants of the land from the evil of the famine. Search thou ‎in all thy kingdom for a man wise and discreet, acquainted with the affairs of the state, and set ‎him over the land of Egypt. And that man whom thou will set over the land of Egypt shall ‎appoint his subordinate officers to gather in all the food of the good years that are to come ‎and lay corn in thy store houses, and this food shall be for store to the land against the seven ‎years of famine which will suffice for thee and for thy men and for all thy lands, that the land ‎perish not through the famine. And command the inhabitants of thy lands likewise, that each ‎of them gather up, from the production of his field, all sorts of food during the seven good ‎years, and to lay it up in their store houses, so that they find it during the day of the famine, to ‎be kept alive. This is the correct inter pretation of thy dream, and this is the only means of ‎saving thy soul and the souls of all thy servants. And the king answered unto Joseph and he ‎said: Who can tell and who can know whether thy words be correct: And he said unto the king: ‎This be a sign unto thee concerning the correctness of my words, and the value of my advice. ‎Behold thy wife will bear a son unto thee this day and thou wilt rejoice with him, but when this ‎child will be born unto thee, thy first born son, which hath been born two years since will die, ‎and thou wilt be comforted through the child born unto thee this day. And when Joseph had ‎finished his speech, he bowed down before the king and went away.‎

Sefer HaYashar (midrash), Book of Genesis, Miketz 6

And scarcely had Joseph departed from the presence of the king when all the signs of which ‎Joseph had spoken came true. And the queen gave birth to a son on that day, and when the ‎king heard the tidings he rejoiced greatly on account of his son, and when the messenger had ‎gone away from the presence of the king, the king's servants found the first born son of the ‎king lying dead upon the ground. And there was great crying and lamenting in the king's house, ‎and the king heard and he said: What is the cause of that great weeping and lamenting which I ‎have heard in the house? And they informed the king that his first born son was dead, and he ‎knew also at the same time that all the words which Joseph had spoken were good. And the ‎king was comforted at the loss of his son through the child born unto him that day, according ‎to the words of Joseph. And after these things the king sent and he assembled all his princes ‎and subjects, and all the governors of the king's provinces, and all of them came before the ‎king, and the king spoke unto them concerning Joseph, and he said: Behold you have both ‎heard and seen everything concerning the words of this Hebrew man, and also all his signs, ‎and not the least of his words hath fallen to the ground. And now you know that his ‎interpretation of my dream is correct and that it will surely come true, do therefore consult ‎together what hath to be done in order to save the country from the famine. Investigate and ‎search ye whether there is to be found around here a man with so much wisdom and ‎knowledge in his heart and I will set him over the land. And ye have heard the advice of the ‎Hebrew man concerning this matter, to save thereby the whole land from famine, and I am ‎convinced that there is no other means of saving the land except by his advice. And they ‎answered all unto the king saying: The counsel is good which the Hebrew hath offered ‎concerning this matter. And now, oh my lord, behold all thy lands is in thy hand and ‎whatsoever pleaseth thee best do thou, and whomsoever thou choosest, and whomsoever ‎thou believest in thy wisdom to be wise enough to save the country in his wisdom he is the ‎man whom the king should appoint to have the whole land in his power. And the king said ‎unto all his officers: I have thought that forasmuch as the Lord hath made known unto this ‎Hebrew all these things there is none so discreet and wise as he is through all the land. And if it ‎seems good in your eyes, I will set him over the land, for he will deliver the country in all his ‎wisdom.‎

Second Temple

Abraham was proclaimed ruler of Egypt, proud of being Hebrew, and gloried in doing nothing. Joseph wore a golden collar and royal ring, symbols of necessity and gift, contrasting with Tamar's necklace and Judah's gift.

On Dreams, Book II 6:4

[44] In the next place he puts round his neck “a golden collar” (Gen. 41:41 f.), a manifest halter, a circlet and hoop of unending necessity, not a life of orderly sequence, not the chain which marks Nature’s doings: these are properties of Tamar, whose adornment is not a collar but a necklace  (Gen. 38:18). Yes, and he puts on his finger a royal ring (Gen. 41:42), a gift and pledge, by which nothing is given, nothing pledged, in sharp contrast once more to that which was given to Tamar by Judah, king of the nation that sees, even Israel.

On the Migration of Abraham 4:4

[20] Other traits of incorruption were these: he was proclaimed not the subject, but the ruler of all Egypt, the domain of the body (Gen. 41:41): he was proud to own himself a member of the Hebrew race (Gen. 40:15), whose wont it is, as the name “Hebrew” or “Migrant” indicates, to quit the objects of sense-perception and go after those of Mind: he gloried in the fact that “here he had done nothing” (ibid.), for to have performed no single act such as the worthless people there admired, but to have utterly hated and eschewed them all,

Targum

Pharaoh appoints Joseph as ruler over all of Egypt in Genesis 41:41, as stated in both Targum Onkelos and Targum Jonathan on Genesis 41:41.

Onkelos Genesis 41:41

Pharaoh said to Yoseif, Behold, I have placed you in charge of the entire land of Egypt.

Targum Jonathan on Genesis 41:41

And Pharoh said to Joseph, See, I have appointed thee prince over the land of Mizraim.

וַיָּ֨סַר פַּרְעֹ֤ה אֶת־טַבַּעְתּוֹ֙ מֵעַ֣ל יָד֔וֹ וַיִּתֵּ֥ן אֹתָ֖הּ עַל־יַ֣ד יוֹסֵ֑ף וַיַּלְבֵּ֤שׁ אֹתוֹ֙ בִּגְדֵי־שֵׁ֔שׁ וַיָּ֛שֶׂם רְבִ֥ד הַזָּהָ֖ב עַל־צַוָּארֽוֹ׃ 42 E And removing his signet ring from his hand, Pharaoh put it on Joseph’s hand; and he had him dressed in robes of fine linen, and put a gold chain about his neck.
Pharaoh gave Joseph his ring, linen garments, and a gold chain, symbolizing Joseph's leadership and high office in Egypt. Licentiousness leads to chaos and destruction, as seen in historical events. The Mishnah describes the fire chamber in the Temple where elders slept with the keys. Yosef's changing clothing signifies his maturing attitude, and the importance of following commandments is emphasized. The symbolism of Joseph's attire in dreams contrasts with earthly adornments, as seen with Tamar.

Commentary

Pharaoh giving Joseph his ring symbolized Joseph's leadership position, allowing him to seal any desired decree. The fine linen garments and gold chain given to Joseph were prestigious items in Egypt, denoting high office and authority. The gold chain was described as a draped item, similar to coverlets, and the linen garments were of superior quality and considered valuable. The transfer of the signet ring to Joseph was a significant step in empowering him, and the fine linen garments were only worn by the highest dignitaries in Egypt.

Chizkuni, Genesis 41:42:1

ויתן אותה על יד יוסף, “he placed it on Joseph’s hand.” Pharaoh said to himself that maybe Joseph’s interpretation etc. was only designed to rid himself of Pharaoh’s supervision. This is why he entrusted him with executive power to observe whether he would work for the benefit of the state. If Joseph accepted this task, he would be convinced that he was loyal and upright, as he would know that failure would bring disastrous consequences for himself.

Chizkuni, Genesis 41:42:2

בגדי שש , “garments made of the finest linen that only the highest dignitaries in the land were allowed to wear.

Chizkuni, Genesis 41:42:3

רביד הזהב , “a golden chain of office;” the word רביד is familiar to us from Proverbs 7,16: מרבדים רבדתי ערשי, “I have decked my couch with covers;” [even more so from Proverbs.

Da'at Zekenim on Genesis 41:42:1

וילבש אותו בגדי שש, “he dressed him in fine linen garments.” According to Rashi, this kind of linen was considered as extremely valuable in Egypt. Some people query Rashi’s comment on Genesis 2,11, where the river Pishon is mentioned which Rashi identifies with the river Nile, pointing out that flax, פשתן, from which linen is made, grows in Egypt, the country that is home to that river. The author believes that linen was indeed grown in Egypt in larger quantities than elsewhere and that it was considered very valuable. Furthermore, it is most likely that the fabric mentioned here as שש, was hemp, a fiber, פשתי העץ, grown on trees as we know from Joshua 2,6, where the spies are described as hiding among accumulated piles of such fibers. Rashi calls it קנבוס. The fabric שש mentioned here was no doubt cotton, which at that time did not grow in Egypt, hence its being described as an expensive imported material.

Ibn Ezra on Genesis 41:42:1

VESTURES OF FINE LINEN. I have explained the meaning of shesh (fine linen) in my comments on the Torah portion ve-yikchu li terumah (that they take for me an offering). (I.E. in Ex. 25:4 writes that shesh is white linen made from a type of flax which grows in Egypt.)

Ibn Ezra on Genesis 41:42:2

A GOLD CHAIN. Revid (chain) is like marvadim (coverlets) in I have decked my couch with coverlets (marvadim) (Prov. 7:16). (I.E. explains revid (chain) to mean a coverlet (Krinsky, Weiser).)

Rabbeinu Bahya, Bereshit 41:42:1

ויסר פרעה את טבעתו, “Pharaoh removed his ring, etc.” He handed Joseph his signet ring with which he appointed ministers or relieved them of their authority. The בגדי שש, “linen garments,” of which the verse tells us were worn by kings in Egypt. The רביד הזהב, the “golden chain” mentioned in this verse is called מניכא דדהבה by Onkelos, i.e. a golden badge of office.

Radak on Genesis 41:42:1

ויסר, the ring which was the symbol of the supreme authority in Egypt and which was used to sign and thereby confirm any Royal decree in the country.

Ramban on Genesis 41:42:1

AND PHARAOH TOOK OFF HIS RING FROM HIS HAND. The giving of the king’s ring is a sign that the person to whom he hands it is to be second to him in rank. Thus the language of Rashi. The correct interpretation is that the king’s ring contains his seal, just as it is said, And sealed with the king’s ring. (Esther 8:8.) The king thus gave Joseph his seal so that he should be a leader and commander (Isaiah 55:4.) of the entire government, and seal with the king’s ring whatever he desires.

Rashbam on Genesis 41:42:1

בגדי שש, the finest Egyptian garments made of superior linen. We know from Ezekiel 27,7 that such garments formed a well-known Egyptian export.

Rashbam on Genesis 41:42:2

רביד, this describes something that is draped over a person. The word is similar to מרבדים in Proverbs 7,16 מרבדים רבדתי ערשי,”I have decked my couch with covers.”

Rashi on Genesis 41:42:1

ויסר פרעה את טבעתו AND PHARAOH TOOK OFF HIS RING — When the king gives his ring it is a sign that the person to whom he hands it is to be second to him in rank.

Rashi on Genesis 41:42:2

בגדי שש FINE LINEN — this is a material much valued in Egypt (cf Rashi on Genesis 2:11).

Rashi on Genesis 41:42:3

רביד means A CHAIN — it is termed רביד because it is made up of links placed in a row. The root is the same as that found in (Proverbs 7:16) “I have decked (רבדתי) my bed with coverings of tapestry (מרבדים)” — i.e. I have placed on my couch rows of rugs. In Mishnaic Hebrew (Mishnah Middot 1:8) we have, “was surrounded with rows (רובדין) of stone”, and (Yoma 43b) “on the (רובד) row of stones that was in the Temple Court” — referring to the pavement (רצפה).

Siftei Chakhamim, Genesis 41:42:1

Considered very prestigious in Egypt. The Egyptians worshiped the Nile, which is the Pishon River, so called because it raises linen (פשתן) — as Rashi explains on Bereishis 2:11. That is why linen garments were prestigious to them. But Devek Tov writes: A sage from Eretz Yisrael came and told me that [the שש mentioned here] does not mean linen. Rather, שש denotes a prestigious, many-colored garment of silk, worn on top of one’s clothes. It is not the שש mentioned in connection with the Mishkan. Rashi’s words lend themselves to his interpretation, because Rashi says דבר חשיבות הוא במצרים (lit. “It is a prestigious item in Egypt”). If Rashi meant it is linen he should have just said בגדי שש — חשיבות הוא במצרים. Furthermore, Rashi explains on Shemos 25:4 that שש means linen, whereas here he does not, and says only that it is a prestigious item.

Siftei Chakhamim, Genesis 41:42:2

On the rows of stones in the Temple Court, refers to the floor. I.e., it says there [in Yoma 4:3] “on the רובד” referring to the floor.

Steinsaltz on Genesis 41:42

Pharaoh removed his signet ring from upon his hand. Since the signet ring contained an official seal, its transfer to Joseph was a significant step in his empowerment. And he placed it upon Joseph’s hand; once Joseph was granted his position of authority, he dressed him in garments of linen, and he placed a gold chain on his neck.

Tur HaArokh, Genesis 41:42:1

ויסר פרעה את טבעתו, “Pharaoh removed his (signet) ring;” having this ring in one’s possession was proof of one’s high office, a position which enabled the holder to neutralize any decree or legislation by withholding his stamp.

Tze'enah Ure'enah, Miketz 30

“He put a gold chain about his neck” [41:42]. He put a golden necklace around Joseph’s neck. He rode in the chariot right behind that of Pharaoh. They called out in all the streets, here rides the young king.

Midrash

Rabbi Yishmael taught that those who act in accordance with the practices of licentiousness will face retribution from God, as seen in the cases of the generation of the Flood, Sodom, and Egypt. Licentiousness leads to chaos and destruction, as evidenced by these historical events. The Midrash also discusses the reward given for the observance of the Torah, citing the example of Pharaoh rewarding Joseph for his righteousness. Joseph's behavior, such as not engaging in sinful actions, led to his reward and elevation to a position of authority in Egypt. The text further explores the parallels between the experiences of Joseph and Zion, emphasizing the importance of wisdom, righteousness, and adherence to God's commandments to receive divine favor and protection.

Aggadat Bereshit 68:2

[2] additional interpretation: In the second year of Darius, why did The Holy One, blessed be He, choose to mention Zion? It is because everything that happened to Joseph also happened to Zion, [and why mention] Joseph? "And Israel loved Joseph" (Genesis 37:3), and [Order of lines inverted for clarity.] "The LORD loves the gates of Zion" (Psalms 87:2). "Joseph's brothers hated him" (Genesis 37:5), and "Zion was hated for the voice of her groaning" (Jeremiah 12:8). Joseph, "Behold, we are binding sheaves" (Genesis 37:7), and Zion, "Let Zion come, let her rejoice in her king" (Isaiah 62:1). Joseph's brothers said to him, "Do you indeed reign over us?" (Genesis 37:8), and Zion says, "Your God reigns over you" (Isaiah 52:7). Joseph dreamed a dream (Genesis 37:5), and Zion says, "When the Lord restored the fortunes of Zion, we were like those who dream" (Psalm 126:1). Joseph said, "Here comes that dreamer" (Genesis 37:19), and Zion says, "For Zion's sake I will not keep silent, and for Jerusalem's sake I will not be quiet" (Isaiah 62:1). Joseph said, "Come now, let me show you the kindness of my brothers" (Genesis 37:14), and Zion says, "Seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf" (Jeremiah 29:7). Joseph's brothers saw him from afar (Genesis 37:18), and Zion says, "The Lord appeared to me from far away" (Jeremiah 31:3). Joseph and before they approached him to kill him (Genesis 37:18). "They conspire against your people; they plot against those you cherish." (Psalm 83:3). "And they stripped Joseph of his coat" (Genesis 37:23), "And they will strip off your clothes and take your fine jewelry" (Ezekiel 23:26). "And they threw him into the pit" (Genesis 37:24), "He has walled me in so I cannot escape; he has weighed me down with chains" (Lamentations 3:7). "The pit where there is no water" (Genesis 37:24), "They threw Jeremiah into a cistern, where he sank into the mud" (Jeremiah 38:6). "They sat down to eat bread" (Genesis 37:25), "Those who once ate delicacies are destitute in the streets" (Lamentations 4:5). "And they drew Joseph up and lifted him out of the pit" (Genesis 37:28), "And they pulled Jeremiah up with ropes and lifted him out of the cistern" (Jeremiah 38:13). "And Jacob tore his clothes" (Genesis 37:34), "The Lord did what he had planned; he carried out his word" (Lamentations 2:17). Joseph put a sackcloth on his waist (Genesis 37:34), and Zion put on sackcloth, lamented, and girded herself with mourning (Isaiah 22:12). Joseph refused to be comforted (Genesis 37:35), and Zion said, "Do not comfort me" (Isaiah 22:4). Joseph was sold by his brothers to the Ishmaelites (Genesis 37:28), and Zion and the sons of Judah and the sons of Jerusalem were sold to the Greeks (Joel 4:6). Behold, what happened to Joseph happened to Zion. The good things are also mentioned; "Now Joseph was handsome in form and appearance" (Genesis 39:6), and Zion, "This beautiful city, admired by all" (Lamentations 2:15). "Joseph is not greater in this house than I" (Genesis 39:9), but "The Lord is great in Zion" (Psalm 99:2). "The Lord was with Joseph" (Genesis 39:21), and "My eyes and my heart will be there always" (1 Kings 9:3). "And Joseph found grace in his sight" (Genesis 39:21), and "Therefore, Zion, you are redeemed by mercy". Joseph was taken out of the pit, his clothes were changed (Genesis 41:14), and Zion, "Though your sins are like scarlet, they shall be as white as snow" (Isaiah 1:18). Joseph was clothed in fine linen* [*שש means = something "bleached white", byssus (Latin = cotton), linen, fine linen, also: alabaster, similar stone, marble. Also means number 6] (Genesis 41:42), and Zion, "Awake, awake, put on your strength, O Zion!" (Isaiah 52:1). Joseph was redeemed after two years, from the day he interpreted the dreams of the butler and the baker (Genesis 41:1), and it came to pass after two full years that Zion was redeemed in the second year of Darius (Haggai 1:1). Therefore, David said, "You have redeemed your people with your arm, the sons of Jacob and Joseph" (Psalm 77:16).

Bamidbar Rabbah 14:6

“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him (Referring to himself.) because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. (According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2).) He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] (Banot can also mean women.) ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. (Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6).) That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose (Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh.) between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).

Bamidbar Rabbah 14:7

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

Bereshit Rabbah 87:6

“It was as she spoke to Joseph, day after day, and he did not heed her to lie with her, to be with her” (Genesis 39:10). “It was as she spoke to Joseph, day after day” – Rabbi Yudan said in the name of Rabbi Binyamin: Rachel’s children, (The reference is to Joseph and to Mordekhai, who was a descendant of Benjamin. ) their ordeal was equal and their greatness was equal. Their ordeal was equal – “it was as she spoke to Joseph, day after day”; “it was, as they spoke to him, day after day” (Esther 3:4). Their greatness was equal – “Pharaoh removed his ring” (Genesis 41:42); “the king removed his ring” (Esther 8:2). “And he placed it upon Joseph's hand” (Genesis 41:42); “and he gave it to Mordekhai” (Esther 8:2). “He dressed him in garments of linen” (Genesis 41:42); “and place the garments and the horse…Haman took [the garments and horse and dressed Mordekhai]” (Esther 6:9–11). “He placed a gold chain on his neck” (Genesis 41:42); “Esther placed Mordekhai over the house of Haman” (Esther 8:2). “He had him ride in the second chariot that he had” (Genesis 41:43); “he had him ride the horse through the city square” (see Esther 6:11). “They cried before him: Kneel” (Genesis 41:43); “he cried before him: So [shall be done to the man whose honor the king desires]” (Esther 6:11). “And he did not heed her to lie with her” – in this world, “to be with her” – to be with her in Gehenna in the future. Another matter, “he did not heed her” – even for lying [with her] without intercourse. A noblewoman asked Rabbi Yosei, she said to him: ‘Is it possible that Joseph, seventeen years old, at the height of his passion, could conduct himself in such a manner?’ (Is it really possible that he withstood the temptation? ) He took out for her the book of Genesis and began reading before her the incident of Reuben and Bilha, (Genesis 35:22.) the incident of Judah and Tamar. (Genesis 38:18.) He said to her: ‘If these two, who were adults and in their father’s domain, the verse did not cover up their actions, this one who is young and on his own, all the more so.’

Bereshit Rabbah 90:3

“Pharaoh said to Joseph: See, I have set you over the entire land of Egypt” (Genesis 41:41). “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand, and he dressed him in linen garments, and he placed a gold chain on his neck” (Genesis 41:42). “He had him ride in the alternate chariot that he had, and they cried before him: Kneel [avrekh], and he was set over the entire land of Egypt” (Genesis 41:43). “Pharaoh said to Joseph…Pharaoh removed…” – Rabban Shimon ben Gamliel said: Joseph was given what he deserved: His mouth [piv] did not kiss [nashak] in transgression – “my entire people will be sustained at your directive [ve’al pikha yishak]” (Genesis 41:40). His body that did not touch in transgression – “he dressed him in linen garments” (Genesis 41:42). His neck that he did not bend for transgression – “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression: “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand” (Genesis 41:42). His feet that did not stride in transgression, let them come and ride in coaches –“He had him ride in the alternate chariot that he had” (Genesis 41:43). The thought that he did not think in transgression, let it come and be called wisdom. “They cried before him: Kneel [avrekh]” – great [av] in wisdom, but tender [rakh] in years. But Nebuchadnezzar [is called] “commander [tafsar]” (Jeremiah 51:27) – foolish [tipesh] in wisdom and a prince [sar] in years. (He was advanced in years.) “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand or his foot in the entire land of Egypt” (Genesis 41:44). “Pharoah said to Joseph: I am Pharaoh, and without you no man shall life his hand” – utensils of the hand. “Or his foot” – utensils of the foot. (The reference is to bearing weapons, referred to here as utensils of the hand, or riding on a horse, referred to here as utensils of the foot. No one was to engage in warfare without Joseph’s command (Nezer HaKodesh). )

Esther Rabbah 7:7

“When they [the king’s servants] spoke to him [Mordekhai] daily and he did not heed them, they told Haman, to see whether Mordekhai’s words would prevail; for he had told to them that he was a Jew” (Esther 3:4). “When they spoke to him daily” – Rabbi Yoḥanan said in the name of Rabbi Binyamin bar Rabbi Levi: The children of Rachel, their miracles are equal and their ascent to greatness is equal. Their miracles are equal; that is what is written: “It was when she spoke to Joseph day after day” (Genesis 39:10). Here it written: “When they spoke to him daily and he did not heed them,” and there it is written: “And he did not heed her to lie with her, to be with her” (Genesis 39:10). And their ascent to greatness is equal; that is what is written: “Pharaoh removed his ring from his hand and he gave it to Joseph, and he garbed him in garments of linen” (Genesis 41:42). Here it is written: “The king removed the ring that he had taken from Haman, and he gave it to Mordekhai” (Esther 8:2). There it is written: “He had him ride in his second chariot, and they cried before him: ‘Avrekh’” (The meaning of avrekh is unclear. One opinion, based on the ancient Egyptian, is that it means “pay attention.”) (Genesis 41:43); here, it is written: “And let the garments and the horse be placed…and they will proclaim before him: So shall be done to the man whose honoring the king desires” (Esther 6:9).

Midrash Tanchuma Buber, Vayigash 11:1

[Gen. 46:28:) NOW HE HAD SENT JUDAH.] The text is related (to Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME…. Come and see. Everything which happened to Joseph happened to Zion. (Tanh., Gen. 11:10.) It is written about Joseph (in Gen. 37:3): NOW ISRAEL LOVED JOSEPH; and it is written about Zion (in Ps. 87:2): THE LORD LOVES ALL THE GATES OF ZION. It is written about Joseph (in Gen. 37:4): THEY (Joseph's brothers) HATED HIM; and it is written about Zion (in Jer. 12:8): < MY HOUSE > HAS SET ITS VOICE AGAINST ME, THEREFORE I HAVE HATED IT. It is written about Joseph (in Gen. 37:7): AND HERE WE WERE BINDING SHEAVES; and it is written about Zion (in Ps. 126:6): HE SHALL SURELY COME BACK BEARING HIS SHEAVES WITH REJOICING. It is written about Joseph (in Gen. 37:8): THEN HIS BROTHERS SAID TO HIM: SHALL YOU INDEED REIGN OVER US? And it is written about Zion (in Is. 14:7): WHO SAYS TO ZION: YOUR GOD REIGNS. It is written about Joseph (in Gen. 37:5): ONCE JOSEPH DREAMED A DREAM; and it is written about Zion (in Ps. 126:1): WHEN THE LORD BROUGHT BACK THE RESTORATION OF ZION, WE WERE LIKE DREAMERS. It is written about Joseph (in Gen. 37:10): ARE WE TO COME, I AND YOUR MOTHER AND YOUR BROTHERS, AND BOW DOWN TO THE GROUND FOR YOU? And it is written about Zion (in Is. 49:23): THEY SHALL BOW DOWN FOR YOU, NOSE TO THE GROUND, AND LICK THE DUST OF YOUR FEET. It is written about Joseph (in Gen. 37:11): SO HIS BROTHERS WERE JEALOUS OF HIM; and it is written about Zion (in Zech. 8:2): I AM JEALOUS FOR JERUSALEM WITH A GREAT JEALOUSY. It is written about Joseph (in Gen. 37:14): PLEASE GO AND SEE HOW YOUR BROTHERS ARE FARING (shalom); and it is written about Zion (in Jer. 29:7): AND SEEK THE WELFARE (shalom) OF THE CITY. It is written about Joseph (in Gen. 37:18): NOW THEY SAW HIM FROM AFAR; and it is written about Zion (in Jer. 51:50): REMEMBER THE LORD FROM AFAR. It is written about Joseph (in Gen. 37:18): THEY CONSPIRED AGAINST HIM TO KILL HIM; and it is written about Zion (in Ps. 83:4 [3]): THEY DEVISE INTRIGUE AGAINST YOUR PEOPLE. It is written about Joseph (in Gen. 37:23): THEY STRIPPED JOSEPH < OF HIS TUNIC > ; and it is written about Zion (in Ezek. 23:26): AND THEY SHALL STRIP YOU OF YOUR CLOTHES. It is written about Joseph (in Gen. 37:24): AND THEY CAST HIM INTO THE PIT; and it is written about Zion (in Lam. 3:53): AND THEY HAVE DESTROYED MY LIFE IN THE PIT. It is written about Joseph (in Gen. 37:24): BUT THE PIT WAS EMPTY WITH NO WATER IN IT; and it is written about Zion (in Jer. 38:6): AND THERE WAS NO WATER [IN THE PIT], ONLY MUD. It is written about Joseph (in Gen. 37:25): THEN THEY SAT DOWN TO EAT BREAD; and it is written about Zion (in Lam. 5:6): < WE HAVE HELD OUT A HAND TO EGYPT >, TO ASSYRIA TO BE FILLED WITH BREAD. It is written about Joseph (in Gen. 37:28): THEY PULLED AND RAISED JOSEPH FROM THE PIT; and it is written about Zion (in Jer. 38:13): {AND EBED-MELECH THE ETHIOPIAN BROUGHT JEREMIAH UP}…. [AND THEY RAISED JEREMIAH BY THE ROPES AND BROUGHT HIM UP FROM THE PIT]. It is written about Joseph (in Gen. 37:34): THEN JACOB RENT HIS GARMENTS AND PUT SACKCLOTH ON HIS LOINS; and it is written about Zion (in Is. 22:12): AND IN THAT DAY [THE LORD] GOD OF HOSTS CALLED TO WEEPING AND MOURNING, TO BALDNESS AND TO GIRDING WITH SACKCLOTH. It is written about Joseph (in Gen. 37:35): BUT HE REFUSED TO BE COMFORTED; and it is written about Zion (in Is. 22:4): PRESS NOT TO COMFORT ME. It is written about Joseph (in Gen. 37:36): BUT THE MIDIANITES SOLD HIM INTO EGYPT; and it is written about Zion (in Joel 4:6 [3:6]): AND YOU HAVE SOLD THE CHILDREN OF JUDAH AND THE CHILDREN OF JERUSALEM TO THE CHILDREN OF THE GREEKS. All the bad things which happened to Joseph happened to Zion and likewise the good things. It is stated about Joseph (in Gen. 39:6): NOW JOSEPH WAS BEAUTIFULLY BUILT WITH A BEAUTIFUL APPEARANCE; and it is written about Zion (in Ps. 48:3 [2]): BEAUTIFUL LANDSCAPE, JOY OF THE WHOLE EARTH, < EVEN MOUNT ZION >. (Cf. above, 9:18.) It is written about Joseph (in Gen. 39:21): THE LORD WAS WITH JOSEPH; and it is written about Zion (in I Kings 9:3): MY EYES AND MY HEART SHALL BE THERE FOR ALL TIME. It is written about Joseph (in Gen. 39:9): HE IS NO GREATER < IN THIS HOUSE THAN I > ; and it is written about Zion (in Ps. 99:2): THE LORD IS GREAT IN ZION. It is written about Joseph (in Gen. 39:21): AND HE EXTENDED HIS FAITHFULNESS UNTO HIM; and it is written about Zion (in Jer. 2:2): I HAVE REMEMBERED IN YOUR FAVOR THE FAITHFULNESS OF YOUR YOUTH. It is written about Joseph (in Gen. 41:14): HE SHAVED AND CHANGED HIS GARMENTS; and it is written about Zion (in Is. 4:4): WHEN THE LORD SHALL HAVE WASHED AWAY THE FILTH OF THE CHILDREN OF ZION. It is written about Joseph (in Gen. 41:40): ONLY WITH RESPECT TO THE THRONE SHALL I BE GREATER THAN YOU; and it is written about Zion (in Jer. 3:17): THEY SHALL CALL JERUSALEM THE THRONE OF THE LORD. It is written about Joseph (in Gen. 41:42): AND HE CLOTHED HIM WITH CLOTHES OF FINE LINEN; and it is written about Zion (in Is. 52:1): AWAKE, AWAKE, PUT ON YOUR SPLENDOR, O ZION. It is written about Joseph (in Gen. 46:28): NOW HE HAD SENT JUDAH AHEAD OF HIM < UNTO JOSEPH TO SHOW THE WAY BEFORE HIM >; and it is written about Zion (in Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME.

Midrash Tanchuma, Bereshit 12:2

R. Simeon stated: Joseph was rewarded in kind for his behavior. Because his mouth had not indulged in sinful kissing, he was told: According to thy word shall all my people be kissed (i.e. ruled)(Gen. 41:40); because he had not lowered his neck to sin, He placed a gold chain about his neck (ibid., v. 42); because he had not used his hand to fondle sinfully, Pharaoh removed his signet ring from his hand and put it upon Joseph’s hand (ibid.); because his body had not clung to another in sin, he arrayed him in garments of fine linen (ibid.); because his feet had not led him to her, He caused him to ride in the second chariot (ibid., v. 43); because he did not entertain wicked thoughts, he was called understanding and wise (ibid., v. 39); and because his heart had not reflected upon committing evil, they called before him: “Abrech” (The Targum translates Abrech as “father of the king.”) and Zaphenath-paneah (Rashi translates Zaphenath-paneah as “explainer of things.”) (ibid., vv. 43, 45). Upon the Sodomites, however, He rained fire and brimstone, as it is said: The Lord caused to rain upon Sodom and Gomorrah brimstone (ibid. 19:24), and it likewise says: I will blot out man whom I have created from the face of the earth; both man and beast and creeping things, and fowls of the air; for it repenteth Me that I have made them (Gen. 6:7).

Midrash Tanchuma, Bereshit 1:13

Observe the reward given for the observance of the Torah from the example of Pharaoh. Because Pharaoh said to Joseph, I am Pharaoh (Gen. 41:44), Joseph was exalted by him exceedingly, as it is said: And Pharaoh took off his signet ring and put it upon Joseph’s hand (ibid., v. 42). How much greater, then, is the reward bestowed by the Holy One, blessed be He, who with every commandment declares, I am the Lord (Exod. 31:13). (What else do we learn from this?) We learn from this that there is no limit to the reward given for the observance of the Torah. David foresaw this and declared: Oh how abundant is Thy goodness which Thou has laid up for them that fear Thee (Ps. 31:20).

Midrash Tanchuma, Vayigash 10:2

Everything fortunate that occurred to Joseph likewise happened to Zion. It is written of Joseph: And Joseph was of beautiful form and fair to look upon (Gen. 39:6), and of Zion it is stated: Fair in situation, the joy of the whole earth (Ps. 48:3). Concerning Joseph it is written: He is not greater in this house than I (Gen. 39:9), and of Zion: The glory of this latter house shall be greater than that of the former (Hag. 2:9). Joseph: The Lord was with him (Gen. 39:2), Zion: And My eyes and My heart shall be there (II Chron. 7:15). Joseph: And showed kindness unto him (Gen. 39:21), Zion: I remember for thee the affection of thy youth (Jer. 2:2). Joseph: And he shaved himself and changed his raiment (Gen. 41:14), Zion: And the Lord shall have washed away (Isa. 44:4). Joseph: Only in the throne will I be greater than thou (Gen. 41:40), Zion: At that time they shall call Jerusalem the throne of the Lord (Jer. 3:17). Joseph: And arrayed him in vestures of fine linen (Gen. 41:42), Zion: Awake, awake, put on thy strength, O Zion; put on thy beautiful garments (Isa. 52:1). Joseph: He sent Judah before him (Gen. 46:29), Zion: Behold, I send My messenger (Mal. 3:1).

Vayikra Rabbah 23:9

Rabbi Yishmael taught: “You shall not act in accordance with the practices of the land of Egypt…and… in accordance with the practices of the land of Canaan…” If not, “I am the Lord your God” (Leviticus 18:4). (I am the One who administers justice to those who defy My decrees.) Rabbi Ḥiyya taught: Why is [the phrase] “I am the Lord” written twice? (See Leviticus 18:2, 4.) It is I who exacted retribution from the generation of the Flood, from Sodom, and from Egypt; it is I who will exact retribution from one who acts in accordance with their practices. The generation of the Flood was eradicated from the world because they were steeped in licentiousness. Rabbi Simlai said: Everywhere that you find licentiousness, chaos comes to the world and kills the good and the wicked. Rav Huna said in the name of Rabbi Yosei: The generation of the Flood was eradicated from the world only because they wrote marriage contracts for males and females. (They wrote marriage contracts for men marrying men, and women marrying women. Some commentaries argue that the text here should read as the text in Bereishit Rabba (26:5) reads: “for males and for animals.” This would mean that they wrote marriage contracts when men married men or when they married animals (Maharzu). ) Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon and Rabbi Yehoshua ben Levi in the name of bar Kappara: We find that regarding everything the Holy One blessed be He exhibits forbearance except for licentiousness alone, and this has many verses, as it is stated: “It was when man began…. The children of the great saw the daughters of man…. The Lord saw that the wickedness of man was great…. The Lord said: I will eradicate man” (Genesis 6:1–2, 5,7). The people of Sodom – Rabbi Yehoshua ben Levi said in the name of bar Kappara: All that night, Lot was standing and advocating on their behalf. When they came and said to him: “Where are the men…and we will be intimate with them” (Genesis 19:5), with intercourse, immediately: “The men said to Lot: Whom else do you have here?” (Genesis 19:12). Until now, you had recourse to advocate on their behalf. But [now], “a son-in-law, your sons, and your daughters, [everyone whom you have in the city remove from this place]” (Genesis 19:12), “for we are destroying [this place]” (Genesis 19:13). “I am the Lord” (Leviticus 18:4). It is I who exacted retribution from Samson, from Amnon, and from Zimri, and it is I who will exact retribution from one who acts in accordance with their practices. It is I who rewarded Joseph, Yael, and Palti ben Layish, and it is I who will reward anyone who acts in accordance with their practices. Joseph, from where is it derived? Rabbi Shimon ben Gamliel said: They gave to Joseph from his own. (He was rewarded in a manner parallel to his righteousness. ) His mouth that did not kiss [nashak] in transgression, “by your directive, my people will be sustained [yishak]” (Genesis 41:40). His neck that he did not bend for transgression; “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression; “Pharaoh removed his ring…[and he placed it on Joseph’s hand]” (Genesis 41:42). His body that did not touch in transgression; “he dressed him in fine linen garments” (Genesis 41:42). His feet that did not walk in transgression; “he had him ride in his second chariot” (Genesis 41:43). The thought that he did not think, let it come and be called wisdom: “They called before him avrekh” (Genesis 41:43). (Avrekh is expounded: Father [av] in wisdom, tender [rakh] in years.)

Yalkut Shimoni on Torah 145:17

“…that he did not obey her…” (Bereshit 39:10) Rebbe said: he listened to her but the Holy One brought the likeness of his father and he was embarrassed and fled. The second time he went in (to her) the Holy One lifted up the foundation stone and said to him, ‘if you touch her, behold I will throw it down and destroy the world!’ This is what is written, “…and his arms were gilded from the hands of the Mighty One of Jacob; from there he sustained the rock of Israel.” (Bereshit 49:24) R’ Shmuel bar Nachmani said in the name of R’ Yochanan: anyone who does one commandment in this world, it precedes him and goes before home in the World to Come as it says, “…and your righteousness shall go before you…” (Isaiah 58:8) and anyone who transgresses one transgression in this world it clings to him and goes before him to the Day of Judgement as it says, “The paths of their way are held [by them]; they go up in waste and are lost.” (Job 6:18)

Mishnah

In Mishnah Middot 1:8, it is described that the fire chamber in the Temple was a large vaulted room surrounded by stone projections where the elders of the clan slept with the keys to the Temple courtyard. The priestly initiates would sleep on the ground in this chamber.

Mishnah Middot 1:8

The fire chamber was vaulted and it was a large room surrounded with stone projections, and the elders of the clan [serving in the Temple] used to sleep there, with the keys of the Temple courtyard in their hands. The priestly initiates used to place their bedding on the ground.

Quoting Commentary

Yosef's changing clothing signifies his maturing attitude towards identity and status, as seen when he dresses up before seeing the king and when he becomes viceroy. The phrase "I am the Lord" signifies the importance of following commandments, with God as the ultimate authority who rewards or punishes accordingly. The use of plural in "trees and rocks" in the plagues signifies the widespread presence of blood, even soiling the garments of the prince in white linen.

Midrash BeChiddush on Pesach Haggadah, Magid, The Ten Plagues 7:6

6. The verse does not say ba’eitz u’va’even (singular), “in the tree and rock.” but ba’eitzim u’va’avanim, “In the trees and rocks,” in the plural to make known that the blood was present wherever people dwelled. This was because all matter is made up of the four basic elements: fire, wind, water and earth so that part of the water that was present in any place turned to blood. In this way their garments became soiled with blood - in particular the prince who wore garments of white linen, as we learn from Joseph, “And he had him dressed in robes of fine linen,” (Gen. 41:42) so that their clothes became disgusting.

Rabbeinu Bahya, Vayikra 26:2:2

אני ה, “I am the Lord.” These words are a reminder that G’d’s stature as the Lord means that He either rewards or punishes those that observe or transgress the laws of the Torah. Wherever the words אני ה' appear they mean that the commandment they refer to is a very important commandment and that G’d is the one Who rewards or punishes people who observe it or ignore it. This is the reason that this portion concludes with these two important commandments. It is natural that a king commands his subjects to respect and honour him. He does not need to explain why he demands such obeisance. It is enough for him to remind his subjects that he is the king. Tanchuma (Bereshit 12) in commenting on Genesis 41,44 draws a comparison for us from when Pharaoh said to Joseph: “I am Pharaoh but without you no one shall lift a hand or foot in the whole land of Egypt.” Pharaoh had already given Joseph his ring of office empowering him to exercise his authority. If the use of the word אני when spoken by a ruler who was only flesh and blood such as Pharaoh carried so much weight, imagine how much weight the word אני when spoken by G’d the ruler of the whole universe must carry. Solomon made a similar point in Kohelet 8,2 where he wrote: אני פי מלך שמור ועל דברת שבועת אלוהים, “whenever the word אני appears, I warn you to observe it carefully; it is an oath of G’d.”

Redeeming Relevance; Exodus, CHAPTER 6 Clothing Aharon 53

When Yosef gets out of jail to have an audience with the Egyptian king, he is finally able to be freer with his clothing. In that scene (Bereshit 41:14), (Bereshit 41:14.) as well as soon afterward when he is appointed viceroy (Bereshit 41:42), (Ibid., verse 42.) the Torah gets unusually interested in the details of Yosef’s getting dressed. Especially in the first case, is it not obvious that one would need to dress up before seeing a king? This reminds us of the same unusual interest the Torah showed in Tamar’s getting dressed. The Torah’s focus on these particular details shows us that Yosef’s new set of garments constitutes another link in the maturing of his attitude toward clothing. The Torah is making the point that Yosef does not cling to his immediate past identity of head prisoner, as he had once clung to other previous identities. Now, when the situation calls for it, he simply takes off his clothes by himself. Likewise, he can readily put on the next set of clothing as needed: he can wear the clothes of a free man, even if he is still a servant.

Second Temple

The text discusses the symbolism of Joseph wearing a golden collar and a royal ring in his dreams, contrasting them with the gifts given to Tamar by Judah, emphasizing the difference between Joseph's divine destiny and Tamar's earthly adornments.

On Dreams, Book II 6:4

[44] In the next place he puts round his neck “a golden collar” (Gen. 41:41 f.), a manifest halter, a circlet and hoop of unending necessity, not a life of orderly sequence, not the chain which marks Nature’s doings: these are properties of Tamar, whose adornment is not a collar but a necklace  (Gen. 38:18). Yes, and he puts on his finger a royal ring (Gen. 41:42), a gift and pledge, by which nothing is given, nothing pledged, in sharp contrast once more to that which was given to Tamar by Judah, king of the nation that sees, even Israel.

Targum

Pharaoh gave Joseph his ring, dressed him in linen garments, and put a gold chain around his neck.

Onkelos Genesis 41:42

Pharaoh then took off his ring from his hand, and he placed it on Yoseif’s hand. He dressed him in linen garments, and put a gold chain around his neck.

Targum Jonathan on Genesis 41:42

And Pharoh took off his ring from his hand, and set it on Joseph's hand; and he clothed him in vestments of fine linen, and set a collar of gold upon his neck,

וַיַּרְכֵּ֣ב אֹת֗וֹ בְּמִרְכֶּ֤בֶת הַמִּשְׁנֶה֙ אֲשֶׁר־ל֔וֹ וַיִּקְרְא֥וּ לְפָנָ֖יו אַבְרֵ֑ךְ וְנָת֣וֹן אֹת֔וֹ עַ֖ל כׇּל־אֶ֥רֶץ מִצְרָֽיִם׃ 43 E He had him ride in the chariot of his second-in-command, and they cried before him, “Abrek!” (Abrek Others “Bow the knee,” as though from Heb. barakh “to kneel”; perhaps from an Egyptian word of unknown meaning.) Thus he placed him over all the land of Egypt.
Chasidut discusses the connection between rectifying the brit and receiving double bounty, as seen with Moshe and Yosef, highlighting the relationship between wisdom and glory. The blessings over commandments symbolize the flow of blessings from the world to the world, as exemplified by Yosef being called Avrekh. Commentary delves into the meanings of the terms "mishneh" and "avrekh" in Genesis, emphasizing the significance of Joseph's righteousness in his exaltation by Pharaoh. Musar reflects on Abraham's journey through Egypt and his pursuit of true wisdom, while Second Temple commentary explores the dangers of succumbing to vainglory. Talmud discusses the interpretations of biblical references related to Pharaoh's chariot and the term "reikha," while Targum highlights Yosef's high position in Egypt and his wisdom and youth.

Chasidut

By rectifying the brit, one can merit double bounty, as seen with Moshe and Yosef. Wisdom is connected to glory, as seen in the word AVreikh. The term Avrech refers to expanded and contracted consciousness. The term Tofer shares letters with fruitful and solver, connecting to the concept of unity. The blessings over the commandments are related to bending a vine, symbolizing the flow of blessing from the world to the world, as seen in the example of Yosef being called Avrekh.

Likutei Moharan 58:4:1

4. By subduing the evil force of Amalek and rectifying the brit, [Moshe] merited the aspect of “the bread will be mishneh (double) what they gather daily” (Exodus 16:5). And of Yosef, who merited the brit, it is written (Genesis 41:43), “[Pharaoh] had him ride in the mishneh (second) royal chariot”—i.e., “mishneh what they gather daily.” By means of the brit one merits double bounty.

Likutei Moharan 74:17:4

And glory is revealed through wisdom, as it is written (Malachi 1:6), “If I am an av (father), where is My honor?” AV alludes to wisdom, as it is written (Genesis 41:43), “AVreikh (viceroy),” which Rashi explains as “av in wisdom.”

Likutei Moharan 80:1:7

Thus it is said of him (ibid. 41:43): “[those going] before him proclaimed, ‘ AVReiKh (the viceroy)’,” which Rashi explains as: AV (an elder) in wisdom, and RaKh (young) in years. This alludes to expanded and contracted consciousness, {which correspond to benevolences and severities, as is known}.

The Gate of Unity 46:6

This is why Tofer-תופר-tailor shares the same letters as Porat-פורת-fruitful (See Torah Or, Vayeshev pg. 29a; Likkutei Torah, Korach, pg. 55a; Torat Chayim, Vayechi, p. 242d.) and Poter-פותר-solver etc. (See Agadat Bereishit Ch. 82) and it is for this reason that he is called Avrech-אברך, (Genesis 41:43; Also see Siddur Im Divrei Elokim Chayim, Shaar Chanukah 280c; Maamarei Admor HaEmtza'ee, Devarim Vol. 1, p. 30; Bereishit p. 490.) as explained elsewhere at length.)

Torah Ohr, Miketz 8:14

And it is with this in mind that our Rabbis, may their memory be blessed, established blessings over the commandments, "Blessed are You, etc." As [the word], blessed (barukh), is from the usage, "one who bends a vine" (Kilayim 7:1); such that he bends down the head of the branch into the ground, and another vine grows from there. And that is the aspect of flow and blessing 'from the world to the world.' And that is why it is written concerning Yosef (Genesis 41:43), "and they called out before him, Avrekh." Because he was a righteous person who connected and brought the flow and stretched (mavriach) [it] 'from the world to the world.

Commentary

The word "mishneh" in Genesis 41:43:1 refers to the chariot of the second in rank, as an adjective, and is also seen in other verses such as I Samuel 23:17. In Genesis 41:43:2, the term "avrekh" means to bend the knee, and in Genesis 41:43:3, it is suggested that the word is an infinitive. The chariot in Genesis 41:43:2 is pulled by four horses, and in Genesis 41:43:3, the term "abrech" is used to indicate that everyone agreed that the person deserved control of Egypt. In Genesis 41:43:1, the term "avrech" is interpreted as a father of the king, and in Genesis 41:43:2, it is suggested that it means to bend the knee.

Ibn Ezra on Genesis 41:43:1

THE SECOND. Mishneh (the second) comes from the same root as shenayim (two). The king is like the numeral one, next comes the mishneh which means second to him, and afterward the shalish (adjutant) which means the same as shilishi (third). (I.E. points out that mishneh means second in rank and shalish third in rank (Netter). Mishneh can be taken to refer to the chariot, as Rashi interprets. Hence I.E. points out that mirkevet ha-mishneh (the second chariot) is to be rendered: the chariot of the second in rank (Cherez).)

Ibn Ezra on Genesis 41:43:2

CHARIOT. A wooden chariot pulled by four horses, (Some interpret mirkevet (chariot) to mean a horse or mule. Cf. Rashi.) as is evidenced by the chariot of Solomon. (We read in I Kings 10:29, And a chariot (merkavah) came up and went out of Egypt for six hundred shekels of silver, and a horse for a hundred and fifty. Now four times 150 gives 600. Hence each chariot had four horses.)

Ibn Ezra on Genesis 41:43:3

ABRECH. Every man called before him, I will bend the knee (avrekh) (Avrekh is a first person singular. However, the verb preceding it, va-yikre’u (and they cried), is a plural. Thus rather than avrekh we would expect navrekh, hence I.E.’s comment.) and I will bow down. The word avrekh is a hifil. However, the word va-yivrakh in and kneeled down (va-yivrakh) upon his knees (II Chron. 6:13) is a kal. Both words come from the same root, birkayim (knees). (Its root is bet, resh, caf.) Rabbi Jonah, the Spanish grammarian, (Ibn Janah.) said that avrekh is an infinitive, with an alef taking the place of the heh, (That is, avrekh is a variant of havrekh. This answers the question raised in note 70. According to this comment avrech is not a first person singular but rather an infinitive. The verse thus reads: and they cried before him, bend the knee (havrekh). This is also the opinion of Kimchi.) as we find in the word ashkem in sending them betimes (ashkem) and often (Jer. 25:4). (Wherein ashkem is to be interpreted as if written hashkem. I.E. quotes Jer. 25:4, sending them betimes and often. However, in this verse the word for betimes is written hashkem with a heh. The reference therefore must be to Jer. 25:3 (speaking betimes and often) where the word for betimes is written ashkem with an alef. Either we have a scribal error or I.E. quoted from memory and erred.) However, I believe that the alef of ashkem is a first person future prefix. (In other words a heh has not been substituted for an alef, its meaning being: I arose and spoke (Krinsky). Hence we cannot use Jer. 25:3 as an analogy for a heh being substituted for an alef.)

JPS 1985 Footnotes, Genesis 41:3

Others “Bow the knee,” as though from Heb. barakh “to kneel”; perhaps from an Egyptian word of unknown meaning.

Or HaChaim on Genesis 41:43:1

"אברך, ונתון אותו על כל ארץ מצרים "On your knees!" and he has been appointed in charge of the whole land of Egypt. These two separate announcements were proclaimed in advance of the parade in which Joseph rode in a state coach. He was granted royalty-like status.

Rabbeinu Bahya, Bereshit 41:43:1

ויקראו לפניו "אברך". They called out before him Avrech!” The meaning of the word אברך is the same as הברך, “the knee.” The letters א and ה are part of the group אחה'ע letters which are interchangeable. Our sages in Bereshit Rabbah 90,3 claim that the word is a composite of the two words אב ורך, “a father-figure though young in years.” There are other examples of the word רך meaning young in years, such as Samuel II 3,39 ואנכי היום רך ומשוח מלך, “and although young in years I have today been anointed king.” Other words which are composites of two words are: פרחה, which is composed of פרי חח; the word עבטיט is a composite of עב טיט.

Rabbeinu Bahya, Bereshit 41:43:2-3

Some commentators understand the word אברך as being composed of the two words אב ואדון, (a translation from the Aramaic) This is based on Baba Batra 4 in which King Herod is described as לא ריכא ולא בר ריכא, “neither a king nor the son of a king.” This was because Herod was born a slave rising to the position of king. The translation of Genesis 25,27 יודע ציד by Onkelos as “a shrewd man,” נחשירכן, i.e. נחש רכן is an example of two words being combined into one. Most hunters are relying on shrewdness to lure their prey. While the more accurate versions of the Targum have the word נחשידכן, based on Baba Batra 139 (compare ערוך), in this instance we are dealing with גברא שדכא, a person who is inactive, without regular occupation. We encounter the word having such a meaning in Joshua 11,23 והארץ שקטה ממלחמה, “the land had rest from war,” which is rendered as וארעא שדוכת מלמעבד קרבא by the Targum.

Radak on Genesis 41:43:1

במרכבת המשנה, in the carriage reserved for the second highest official of the land.

Radak on Genesis 41:43:2

אברך. The letter א in this word appears here in lieu of the letter ה and is part of the infinitive as in ונתון אותו, in other words: it is appropriate to bend one’s knee before this person and to raise him to be ruler over the land of Egypt. Alternatively, the meaning could be that the letter א refers to the respective person (anyone) announcing at the approach of Joseph’s coach that those who were still a distance away before he passed them should get down on their knees to pay their respects anticipating his passing.

Radak on Genesis 41:43:3

ונתון אותו, and everyone agreed that this person deserved to be given control of the whole land of Egypt.

Ramban on Genesis 41:43:1

‘B’MIRKEVETH’ (IN THE CHARIOT) ‘HAMISHNEH.’ I.e., in the chariot second to his own chariot, which travelled next to his own. Thus the language of Rashi. Now according to this interpretation, the word hamishneh refers to the noun, [“chariot,” meaning that this was the chariot of second rank]. The same applies in the verses: the priests ‘hamishneh’ (of the second order); (II Kings 23:4.) ‘eth mishnei’ (a copy) of this Torah. (Deuteronomy 17:18.) The correct interpretation is that the word mishneh is adjectival, (Meaning that this was the chariot of the mishneh, of he who was second in rank.) just as: And I shall be to you ‘l’mishneh’ (as a second one); (I Samuel 23:17.) For Mordecai the Jew was ‘mishneh’ (the second) unto king Ahaseurus. (Esther 10:3.) Similarly, the expression, keseph mishneh, (43:12.) (the money of the mishneh) is adjectival and is to be understood as “the money of the ‘second’ purchase.” Now the grammarians (Reference is to R’dak who mentions this point in his Sefer Hashorashim (Book of Roots), under the root shana.) have already brought a proof to this thesis (That the word mishneh here, and in the other three cases mentioned, (see Notes 70-72), all have the meaning ascribed to them by Ramban.) since in all these cases the letter nun in the word mishneh is vocalized with a segol, [which does not indicate the construct state as would tzeirei], while mishnei hatorah (Deuteronomy 17:18.) and all nouns are vocalized with a tzeirei, as is the rule in the construct state. The sense of the present verse is that the king had a chariot known to be his, even as it is said, And the horse which the king rideth upon, (Esther 6:8.) and there was another chariot known to be for his second in rank, and another one for the third in rank.

Rashbam on Genesis 41:43:1

במרכבת המשנה, a horse or mule especially designated for the King’s second in command to ride on.

Rashbam on Genesis 41:43:2

אברך, “father of the king.” We have some proof for this from Baba Batra 4 לא רכא ולא בר רכא, “neither a king nor a king’s son. [since we can discount the letter א at the end, this being an Aramaic ending, if בר רכא means son of a king, then אברך means father of a king. Ed.] This is proven further from 45,8 when Joseph speaks of his position beingוישימני לאב לפרעה, “He (G’d) has placed me in the position of being a father (provider) for Pharaoh.” In effect this made Joseph “father” of the king. The word פרעה, after all, is simply a title, meaning “king,” not the personal name of an individual as we explained already on verse 10.

Rashi on Genesis 41:43:1

במרכבת המשנה means — the chariot second in order to his chariot — that which drove next to his own.

Rashi on Genesis 41:43:2

אברך Render this as the Targum does: “This is the father (counsellor) of the king”. In Aramaic (some editions read in Roman i.e. Latin) רך means king (rex). Thus in the chapter beginning with השותפין (Bava Batra 4a) we have: “neither a noble (ריכא) nor the son of a noble (ריכא)”. In the Midrash (Sifré Devarim 1:1) Rabbi Judah explained: אברך is appellation for Joseph who was אב “a father” in wisdom and רך “tender” in years. Whereupon Rabbi Jose the son of a woman of Damascus said to him: “How much longer will you pervert for us the meaning of Scripture? The word אברך can only be connected with the word ברכים knees (i.e. “Bend the knee”), for all came in and went forth only by his permission, just as it states “and he set him [over all the land of Egypt]”.

Sforno on Genesis 41:43:1

Avreich. This is derived from the word berech — “knee” — that is, they ordered the crowds to bend the knee before him.

Sforno on Genesis 41:43:2

He thus placed him. He caused the people to accept Yoseif’s authority.

Siftei Chakhamim, Genesis 41:43:1

...דין אבא למלכא This is the king’s colleague.

Siftei Chakhamim, Genesis 41:43:2

How much longer will you continue to misinterpret Scripture... I.e., R. Yehudah divides אברך into two words, which is a stretched explanation. You might ask: Why was this objection not made before, on Onkelos’ translation, “This is the associate of the king?” There as well, אב means “associate” and רך means “king,” as Rashi explained. The answer is: There, no extra words needed to be inserted. But here, בחכמה must inserted after אב, and בשנים after רך, and that is a stretched explanation.

Siftei Chakhamim, Genesis 41:43:3

Because all would enter before him and leave only with his permission... I.e., אברך conveys that all who came to him would say, “I bend my knees to you.”

Steinsaltz on Genesis 41:43

He had him ride in the alternate chariot that he had, the chariot he would use when the king’s regular chariot was unavailable. Pharaoh kept his personal chariot exclusively for himself. And they cried before him: Kneel. 7 When Joseph traveled in his chariot, all were obliged to kneel before him. And he was set over the entire land of Egypt. Pharaoh formally and publicly announced that Joseph was in charge of all of Egypt.

Tur HaArokh, Genesis 41:43:1

במרכבת המשנה, according to Rashi this is a reference to the carriage traveling immediately behind that of Pharaoh himself, the second most important one in the kingdom. משנה therefore refers to someone known. Nachmanides writes that the word משנה is an adjective, defining the rank of the carriage, as in the expression כהני המשנה, or משנה התורה הזאת, or משנה למלך, “second in rank after the king.” Here it would describe the carriage reserved for the king’s deputy. Another carriage was known as the first alternative, and yet another as the third alternative.

Tur HaArokh, Genesis 41:43:2

ויקראו לפניו 'אברך!', ”they would call out on his approach “bend your knees!” Everyone within range would have to bend down at the approach of Joseph’s carriage. Alternatively, the word is not derived from ברך, knee, but from ברכה blessing, and would mean that the people within sight of Joseph’s carriage passing were required to bless him.

Midrash

Pharaoh rewarded Joseph for his righteousness by dressing him in royal garments, placing a golden crown on his head, and giving him authority over Egypt. Joseph's actions, such as not giving in to Potifar's wife's advances, were rewarded with power and honor. Joseph's wisdom and righteousness were evident in his actions, leading to his exaltation and reward by both Pharaoh and the Holy One blessed be He.

Aggadat Bereshit 73:3

[3] Another interpretation:"And El Shaddai did not need to say 'grant you mercy' but rather 'grant you mercy before the king,' or 'before the ruler,' just as it is written, 'and Joseph was the ruler, etc.'" (Genesis 42:6) Why does it say "before the man"? It could have just said to give you mercy before the king, or before the ruler, as it is written "and Joseph was the ruler, etc." (Genesis 42:6). And why did his mother call him by his name Joseph, as it is written "And she called his name Joseph" (Genesis 30:24), while Pharaoh called him Zaphenath-paneah ["treasury of the glorious rest"] (Genesis 41:45) and the Egyptians called him Avrech [father in wisdom.] (Genesis 41:43)? Jacob omitted all of these names and only said "And El Shaddai, etc." before the man. Why, when his father sent him to his brothers, did the angel who was assigned by God to watch over him find him wandering and ask him what he was looking for? As it is written "And a man found him, and behold he was wandering in the field" (Genesis 37:15), and he said to him "What are you looking for?" and he answered "I am looking for my brothers." Once he arrived there, they threw him into a pit, then took off his coat, and then sold him four times, as it is written "Thus says the Lord: For three transgressions of Israel, and for four, I will not turn away" (Amos 2:6). And when the tribes went down to Egypt, as soon as he saw them, he had compassion on them." As it is written, "And Joseph recognized them" (Genesis 42:8). "And he turned himself away from them and wept" (Genesis 42:24). Immediately, the angel descended and appeared to Joseph in the form of a man, and he said to him, "Why do you have mercy on these people? Don't you know how much they have troubled you? They threw you into a pit and sold you four times. He began to accuse them and said to Joseph, "Immediately he revealed himself to them" (Genesis 45:1). He said to them, "Don't you know that I am a magician? I take the cup, smell it, and make myself a magician. He said to them, "I know that you are spies, but if you are honest, then you are finished." (Genesis 42:19). When they came to Jacob and said to him, "What do you think the king of Egypt said to us? He is not merciful to us." Only one person knows where he sent us from, and he stands and accuses us before him, as it is written, "The man said, 'Your servant, our lord, has asked us about our family'" (Genesis 43:7). For the man said, "You are spies" (Genesis 42:14). He said to them, "There is a man who accuses you, so be kind to him, as it is written, 'And Almighty God will give you mercy before the man' (Genesis 43:14), and not only before this man, but before all nations, as it is written, 'give them compassion before those who carried them captive.' (I Kings 8:50)"

Bamidbar Rabbah 14:6

“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him (Referring to himself.) because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. (According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2).) He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] (Banot can also mean women.) ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. (Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6).) That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose (Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh.) between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).

Bamidbar Rabbah 14:7

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

Bereshit Rabbah 87:6

“It was as she spoke to Joseph, day after day, and he did not heed her to lie with her, to be with her” (Genesis 39:10). “It was as she spoke to Joseph, day after day” – Rabbi Yudan said in the name of Rabbi Binyamin: Rachel’s children, (The reference is to Joseph and to Mordekhai, who was a descendant of Benjamin. ) their ordeal was equal and their greatness was equal. Their ordeal was equal – “it was as she spoke to Joseph, day after day”; “it was, as they spoke to him, day after day” (Esther 3:4). Their greatness was equal – “Pharaoh removed his ring” (Genesis 41:42); “the king removed his ring” (Esther 8:2). “And he placed it upon Joseph's hand” (Genesis 41:42); “and he gave it to Mordekhai” (Esther 8:2). “He dressed him in garments of linen” (Genesis 41:42); “and place the garments and the horse…Haman took [the garments and horse and dressed Mordekhai]” (Esther 6:9–11). “He placed a gold chain on his neck” (Genesis 41:42); “Esther placed Mordekhai over the house of Haman” (Esther 8:2). “He had him ride in the second chariot that he had” (Genesis 41:43); “he had him ride the horse through the city square” (see Esther 6:11). “They cried before him: Kneel” (Genesis 41:43); “he cried before him: So [shall be done to the man whose honor the king desires]” (Esther 6:11). “And he did not heed her to lie with her” – in this world, “to be with her” – to be with her in Gehenna in the future. Another matter, “he did not heed her” – even for lying [with her] without intercourse. A noblewoman asked Rabbi Yosei, she said to him: ‘Is it possible that Joseph, seventeen years old, at the height of his passion, could conduct himself in such a manner?’ (Is it really possible that he withstood the temptation? ) He took out for her the book of Genesis and began reading before her the incident of Reuben and Bilha, (Genesis 35:22.) the incident of Judah and Tamar. (Genesis 38:18.) He said to her: ‘If these two, who were adults and in their father’s domain, the verse did not cover up their actions, this one who is young and on his own, all the more so.’

Bereshit Rabbah 90:3

“Pharaoh said to Joseph: See, I have set you over the entire land of Egypt” (Genesis 41:41). “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand, and he dressed him in linen garments, and he placed a gold chain on his neck” (Genesis 41:42). “He had him ride in the alternate chariot that he had, and they cried before him: Kneel [avrekh], and he was set over the entire land of Egypt” (Genesis 41:43). “Pharaoh said to Joseph…Pharaoh removed…” – Rabban Shimon ben Gamliel said: Joseph was given what he deserved: His mouth [piv] did not kiss [nashak] in transgression – “my entire people will be sustained at your directive [ve’al pikha yishak]” (Genesis 41:40). His body that did not touch in transgression – “he dressed him in linen garments” (Genesis 41:42). His neck that he did not bend for transgression – “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression: “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand” (Genesis 41:42). His feet that did not stride in transgression, let them come and ride in coaches –“He had him ride in the alternate chariot that he had” (Genesis 41:43). The thought that he did not think in transgression, let it come and be called wisdom. “They cried before him: Kneel [avrekh]” – great [av] in wisdom, but tender [rakh] in years. But Nebuchadnezzar [is called] “commander [tafsar]” (Jeremiah 51:27) – foolish [tipesh] in wisdom and a prince [sar] in years. (He was advanced in years.) “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand or his foot in the entire land of Egypt” (Genesis 41:44). “Pharoah said to Joseph: I am Pharaoh, and without you no man shall life his hand” – utensils of the hand. “Or his foot” – utensils of the foot. (The reference is to bearing weapons, referred to here as utensils of the hand, or riding on a horse, referred to here as utensils of the foot. No one was to engage in warfare without Joseph’s command (Nezer HaKodesh). )

Ein Yaakov (Glick Edition), Bava Batra 1:2

Herod was a servant of the Hasmoneans, and there was a little girl among them upon whom he set his eyes. One day he heard a voice saying that a servant who would rebel that day, would succeed. Thereupon he slew all his superiors except that little girl; and when she saw that he intended to marry her, she ascended to the roof of the house and announced: "If it happens that one shall claim that he is descended from the Hasmoneans, be it known that he is a slave, for all Hasmoneans were slain except myself, and I now commit suicide by throwing myself from this roof." She then jumped down and was killed. He took and preserved her in honey for seven years; according to some authorities he kept her preserved to make the people believe that he married a royal daughter. Herod then said to himself: "Who are likely to insist upon the fulfillment of the passage (Deut. 17, 15) From the midst of thy brethren shalt thou set a king, etc? Surely, the Rabbis, [who are the leaders of Israel]." He therefore slew all the Rabbis, and left only Baba b. Buta, with whom to take council [on important matters]. He put a garland made of skins of hedge-hogs around Baba h. Buta's head, which pricked out his eyes [and he became blind]. One day Herod came disguised and sat before him, saying: "See, master, what the bad slave, Herod, has done. He killed all the Rabbis and he killed all the men in authority." Whereupon Baba b. Buta answered: "What can I do to him?" "Let the master curse him," remarked Herod. Baba b. Buta answered him: "It is written (Ecc. 10, 20) Even in thy thoughts, thou must not curse a king." Herod said: "But he is not a king at all." And Baba answered: "Even if he be only rich, it is written (Ib., ib.) In thy bed chambers, do not curse the rich." "But it is written (Ex. 22, 27) A ruler among thy people, thou shalt not curse, which means only when he does as the people of Israel do; but he, Herod, does the opposite," Herod argued. "I am afraid of him," Baba answered, "lest someone report that to him." Herod continued: "But there is no one who can tell him, as only you and I are here." And Baba rejoined (Ib.) For a bird of the air can carry the sound, etc. Then, rejoined Herod: "I am Herod, and I did not know that the Rabbis were so careful. Had I been aware of this I would not have slain them; but now I crave your advice. Whereupon Baba said: "You have extinguished the light of the world. Go and occupy yourself in kindling the light of the world; you have extinguished the light of the world, the Rabbis, as it is written (Pr. 6, 23) For the commandments is a lamp, and the Torah is light; go and occupy yourself in kindling the light of the world, to build the Temple, concerning which it is written (Is. 2, 2) And unto it (The Temple) shall shine all the nations." According to some authority Baba said to him: "You blinded the eyes of the world, the spiritual leaders, as it is written (Num. 15, 24) And if from the eyes of the congregation, etc. Go, therefore and occupy thyself in building the eye of the world, which is now the Temple, as it is written (Ezek. 24, 21) I will profane My sanctuary… the desire of your eyes. "But I fear the Roman government," Herod said. Whereupon Baba said: "Send a messenger to Rome, wluim it shall take a year to reach there, and let him remain there a year. Since his return will also consume a year, during the three years you can take apart this Temple and build a new one." Herod did so, and the answer was: "If you have not as yet taken apart the old one, let it remain so; if you have already taken it apart, do not build a new one: and if you have already taken apart and also rebuilt, such is the custom of bad slaves: they seek advice after the thing is already done. If you still wear the armor [with which you have killed the Hasmoneans] and therefore feel proud, your record, however, is in our archives, in which it can be seen that you are neither a king, nor a descendant of kings, but Herod, the slave who freed himself." It was said that he who had not seen the new Temple of Herod had not, in all his life, seen a handsome building. With what material did he build it? Eaba said: "With ornamented marble stones of different colors, the stones being not in a straight line, but alternately projecting and receding, the gaps being intended to receive the lime." He intended to cover it with gold, but the Rabbis advised him not to do so, because as it was it looked like a surging sea.

Esther Rabbah 7:7

“When they [the king’s servants] spoke to him [Mordekhai] daily and he did not heed them, they told Haman, to see whether Mordekhai’s words would prevail; for he had told to them that he was a Jew” (Esther 3:4). “When they spoke to him daily” – Rabbi Yoḥanan said in the name of Rabbi Binyamin bar Rabbi Levi: The children of Rachel, their miracles are equal and their ascent to greatness is equal. Their miracles are equal; that is what is written: “It was when she spoke to Joseph day after day” (Genesis 39:10). Here it written: “When they spoke to him daily and he did not heed them,” and there it is written: “And he did not heed her to lie with her, to be with her” (Genesis 39:10). And their ascent to greatness is equal; that is what is written: “Pharaoh removed his ring from his hand and he gave it to Joseph, and he garbed him in garments of linen” (Genesis 41:42). Here it is written: “The king removed the ring that he had taken from Haman, and he gave it to Mordekhai” (Esther 8:2). There it is written: “He had him ride in his second chariot, and they cried before him: ‘Avrekh’” (The meaning of avrekh is unclear. One opinion, based on the ancient Egyptian, is that it means “pay attention.”) (Genesis 41:43); here, it is written: “And let the garments and the horse be placed…and they will proclaim before him: So shall be done to the man whose honoring the king desires” (Esther 6:9).

Midrash Tanchuma Buber, Bo 19:5

The Holy One exacted punishment from them in Egypt and afterwards he exacted punishment from them at the sea. What is written concerning Egypt (in Exod. 12:29)? AND IT CAME TO PASS IN THE MIDDLE OF THE NIGHT . When he had killed their prince, he afterwards killed them; and so it says (in Exod. 12:12): AND ON ALL THE GODS OF EGYPT …. of stone have rotted; of silver and gold have been melted. When he had exacted punishment from their gods, he afterwards exacted punishment from them. (Exod. 15:1, cf. 21:) THE HORSE AND HIS RIDER HE HAS THROWN INTO THE SEA. This is the prince. And after that (in vs. 4): PHARAOH'S CHARIOTS AND HIS ARMY . Also in the case of this evil Roman Empire, when the Holy One has exacted punishment from their prince, he will afterwards exact punishment from them, just as he did to the Babylonian Empire. When he had exacted punishment from their prince, he afterwards exacted punishment from Nebuchadnezzar. It is so stated (in Jer. 51:44): I WILL ATTEND TO BEL (the prince of Babylon) IN BABYLON. (Cf. vs. 47: I WILL DEAL WITH THE IMAGES OF BABYLON…; AND ALL ITS SLAIN SHALL FALL IN THE MIDST OF IT.) And so also he does to Edom (i.e., to Rome), as stated (in Jer. 46:15): WHY HAS ABBIREKHA BEEN WASHED AWAY? (The midrash understands ABBIREKHA as a singular subject, because the Hebrew verb translated, HAS BEEN WASHED AWAY, is singular; however, it is common to follow such a singular verb with a plural subject. Thus the new JPS translation reads: WHY ARE YOUR STALWARTS SWEPT AWAY?) This is their prince since he is afflicting that Abbirekha with leprosy. (See below, Lev. 4:16; cf. Gen. 41:43, where “Abrech” (‘BRK) can be taken as a princely title, which according to Gen. R. 90:3 has the homiletic meaning, “Father (‘B) in wisdom and tender (RK) in years.” In the biblical context Jer. 46:15 refers to Egypt, but the midrash regards Abbirekha as intimating the prince of Edom, since according to sec. 6, above, “All the plagues which the Holy One brought upon the Egyptians he is going to bring upon Edom.”) Now WASHED AWAY (rt.: SHP) can only mean leprosy, since it is stated (in Lev. 13:2): A SWELLING OR A SORE (rt.: SPH) …. Then afterwards he exacts punishment from it (i.e., the whole Kingdom of Edom, rt.: 'DM). It is so stated (in Jer. 46:15, cont.): BECAUSE THE LORD THRUST IT DOWN. And so it also says (in Is. 24:21): THE LORD SHALL PUNISH THE HOST OF HEAVEN IN HEAVEN; then afterwards (ibid.): AND THE KINGS OF THE EARTH (rt.: 'DM) {IN} [ON] THE EARTH (rt.: 'DM). But in the case of Israel, just as their God lives and abides forever and forevermore, so do they live and abide forever and forevermore. Thus it is stated (in Jer. 10:10): BUT THE LORD IS A TRUE GOD: HE IS A LIVING GOD AND AN EVERLASTING KING; while concerning Israel it is written (in Deut. 4:4): BUT YOU WHO CLUNG TO THE LORD YOUR GOD ARE ALL ALIVE TODAY.

Midrash Tanchuma Buber, Vayigash 6:3

(Gen. 44:18, cont.:) FOR YOU ARE LIKE PHARAOH. He said to him: Just as Pharaoh is the greatest here, and you are second to him; so Daddy is the greatest in the land of Canaan, and I am second to him. He said: I swear: If I should draw my sword from its scabbard, I am beginning with you, and I am winding up with Pharaoh. Thus it is stated (in Prov. 27:17): IRON SHARPENS IRON. It is fitting for the both of them to stand facing each other; it is fitting for a king to boast facing a king. Judah is a king, about whom it is written (in I Chron. 5:2): JUDAH PREVAILED AMONG HIS BROTHERS. Joseph is a king, about whom it is written (in Gen. 41:43): HE LET HIM RIDE IN THE CHARIOT OF HIS DEPUTY. Therefore, both of them were goring each other. It is therefore stated (in Gen. 44:18): PRAY (bi), (Bi can also mean AT ME, and the midrash may have this meaning in mind.) MY LORD.

Midrash Tanchuma, Bereshit 12:2

R. Simeon stated: Joseph was rewarded in kind for his behavior. Because his mouth had not indulged in sinful kissing, he was told: According to thy word shall all my people be kissed (i.e. ruled)(Gen. 41:40); because he had not lowered his neck to sin, He placed a gold chain about his neck (ibid., v. 42); because he had not used his hand to fondle sinfully, Pharaoh removed his signet ring from his hand and put it upon Joseph’s hand (ibid.); because his body had not clung to another in sin, he arrayed him in garments of fine linen (ibid.); because his feet had not led him to her, He caused him to ride in the second chariot (ibid., v. 43); because he did not entertain wicked thoughts, he was called understanding and wise (ibid., v. 39); and because his heart had not reflected upon committing evil, they called before him: “Abrech” (The Targum translates Abrech as “father of the king.”) and Zaphenath-paneah (Rashi translates Zaphenath-paneah as “explainer of things.”) (ibid., vv. 43, 45). Upon the Sodomites, however, He rained fire and brimstone, as it is said: The Lord caused to rain upon Sodom and Gomorrah brimstone (ibid. 19:24), and it likewise says: I will blot out man whom I have created from the face of the earth; both man and beast and creeping things, and fowls of the air; for it repenteth Me that I have made them (Gen. 6:7).

Midrash Tannaim on Deuteronomy 1:1:23

Similarly, Rabbi Yehuda interpreted the verse (Genesis 41:43) "And he made him ride in the second chariot that he had, and they called out before him, 'Avrekh!'" as referring to Joseph, who was a father in wisdom and gentle in years. Rabbi Yossi (Bar Yehuda) [ben Doremtikait] said to Rabbi Yirbi, "Until when will you twist the Scriptures for us? 'Avrekh' refers only to Alberkis, who held all who entered and exited under his control, fulfilling what is stated (Esther 8:8), 'and give it into the hands of those who do the work.'"

Sefer HaYashar (midrash), Book of Genesis, Miketz 8

And Pharaoh took off his ring from his hand and put it upon Joseph’s hand, and the king ‎dressed Joseph in royal garments, and he placed a golden crown upon his head, and a golden ‎chain around his neck. And the king made him ride in the second chariot which he had which ‎went by the side of the king's chariot, and he made him ride upon a great and powerful horse ‎of the king's horses, and to be thus con ducted through the streets of the land of Egypt. And ‎the king ordered that all those that played on musical instruments should go along with ‎Joseph, and a thousand drums, and a thousand harps, and a thousand flutes followed him. ‎And five thousand men with their flashing swords drawn in their hands marched before ‎Joseph. And twenty thousand men of the great men of the king went to the right of Joseph ‎and twenty thousand to his left, all wearing girdles of skin richly covered with gold. And all the ‎women and the maidens ascended the roofs. And they also lined the streets, joyfully cheering ‎at Joseph’s appearance and in admiration of his beauty. And all the rest of the king's people ‎went in the front and in the rear of Joseph burning frankincense and cassia and other ‎perfumeries all along the road, and they strew myrrh and aloes all over the road before ‎Joseph, and twenty men exclaimed before him with a loud voice through all the land: Have ‎you seen this man whom the king hath chosen for his second? All the affairs of the king are left ‎to his command, and whosoever will disobey his orders or fail to bow down before him the ‎same will surely die for having rebelled against the king and his second. And when those words ‎were heard all the people of Egypt bowed down to the ground before Joseph and they ‎shouted: May the king live and also his second And as the heralds approached all the people ‎bowed down amidst great rejoicing in behalf of Joseph, with drums, lutes and harps. And ‎Joseph, seated upon that beautiful horse lifted up his eyes to heaven and he exclaimed: He ‎raiseth up the poor man from the dust, from the dunghill he lifteth up the needy, oh Lord God ‎of hosts, happy is the man that trusteth in thee. And Joseph marched with the servants of ‎Pharaoh and all his princes, through the entire land of Egypt, and they showed unto him all the ‎land and all the treasures of the king. And Joseph returned and he came before Pharaoh on ‎that day; and the king gave unto Joseph a possession in the land of Egypt, fields as well as ‎vineyards. And the king gave unto Joseph likewise, three thousand talents of silver and ‎thousand talents of gold and onyx stones, and bdellium and many other gifts.‎

Sifrei Devarim 1:20

Similarly, R. Yehudah expounded (Bereshith 41:43) "And he (Pharaoh) had him ride in the chariot next to his, and they called before him "Avrech.": This is Joseph, who was a father ("av") in wisdom and young ("rach") in years — whereupon R. Yossi b. Dormaskith said to him: Yehudah berebbi, why do you distort the verses for us? I testify by heaven and earth that "avrech" signifies (bending of) the knees ("birkayim"). (Ibid.) "and he set him over all the land of Egypt": that all enter and leave by his command.

Vayikra Rabbah 23:9

Rabbi Yishmael taught: “You shall not act in accordance with the practices of the land of Egypt…and… in accordance with the practices of the land of Canaan…” If not, “I am the Lord your God” (Leviticus 18:4). (I am the One who administers justice to those who defy My decrees.) Rabbi Ḥiyya taught: Why is [the phrase] “I am the Lord” written twice? (See Leviticus 18:2, 4.) It is I who exacted retribution from the generation of the Flood, from Sodom, and from Egypt; it is I who will exact retribution from one who acts in accordance with their practices. The generation of the Flood was eradicated from the world because they were steeped in licentiousness. Rabbi Simlai said: Everywhere that you find licentiousness, chaos comes to the world and kills the good and the wicked. Rav Huna said in the name of Rabbi Yosei: The generation of the Flood was eradicated from the world only because they wrote marriage contracts for males and females. (They wrote marriage contracts for men marrying men, and women marrying women. Some commentaries argue that the text here should read as the text in Bereishit Rabba (26:5) reads: “for males and for animals.” This would mean that they wrote marriage contracts when men married men or when they married animals (Maharzu). ) Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon and Rabbi Yehoshua ben Levi in the name of bar Kappara: We find that regarding everything the Holy One blessed be He exhibits forbearance except for licentiousness alone, and this has many verses, as it is stated: “It was when man began…. The children of the great saw the daughters of man…. The Lord saw that the wickedness of man was great…. The Lord said: I will eradicate man” (Genesis 6:1–2, 5,7). The people of Sodom – Rabbi Yehoshua ben Levi said in the name of bar Kappara: All that night, Lot was standing and advocating on their behalf. When they came and said to him: “Where are the men…and we will be intimate with them” (Genesis 19:5), with intercourse, immediately: “The men said to Lot: Whom else do you have here?” (Genesis 19:12). Until now, you had recourse to advocate on their behalf. But [now], “a son-in-law, your sons, and your daughters, [everyone whom you have in the city remove from this place]” (Genesis 19:12), “for we are destroying [this place]” (Genesis 19:13). “I am the Lord” (Leviticus 18:4). It is I who exacted retribution from Samson, from Amnon, and from Zimri, and it is I who will exact retribution from one who acts in accordance with their practices. It is I who rewarded Joseph, Yael, and Palti ben Layish, and it is I who will reward anyone who acts in accordance with their practices. Joseph, from where is it derived? Rabbi Shimon ben Gamliel said: They gave to Joseph from his own. (He was rewarded in a manner parallel to his righteousness. ) His mouth that did not kiss [nashak] in transgression, “by your directive, my people will be sustained [yishak]” (Genesis 41:40). His neck that he did not bend for transgression; “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression; “Pharaoh removed his ring…[and he placed it on Joseph’s hand]” (Genesis 41:42). His body that did not touch in transgression; “he dressed him in fine linen garments” (Genesis 41:42). His feet that did not walk in transgression; “he had him ride in his second chariot” (Genesis 41:43). The thought that he did not think, let it come and be called wisdom: “They called before him avrekh” (Genesis 41:43). (Avrekh is expounded: Father [av] in wisdom, tender [rakh] in years.)

Musar

Abraham's journey through Egypt allowed him to understand the inner significance of the land of Israel, as he experienced the contrast between light and darkness. Egypt was seen as a secondary place for God's presence, serving as an alternate carrier next to Israel. Abraham utilized the wisdom he gained in Egypt to then ascend southward, symbolizing his pursuit of true wisdom and Jewish theology, where he began to appreciate the advantage of spiritual light over darkness (Shenei Luchot HaBerit, Torah Shebikhtav, Lech Lecha, Torah Ohr 47).

Shenei Luchot HaBerit, Torah Shebikhtav, Lech Lecha, Torah Ohr 47

On 12,6 "Abraham traversed the land," Rashi comments נכנס לתוכה, "he entered into it." This is most appropriate, since Abraham began to understand the inner significance of ארץ ישראל. Later on we read in 12, 10 that Abraham descended (into Egypt) and subsequently (13, 1) that he ascended from Egypt. The Torah teaches that one does not recognise the advantage of light over darkness until one has experienced the latter. This was Abraham's experience in Egypt, [when he came from Charan his arrival in the land of Canaan is described only as "Abraham went…..they came to the land of Canaan (12,4/5), not a word about an עליה, an ascent. Ed.]. Egypt was considered a secondary מרכבה, as is alluded to in Genesis 41,43 when Joseph rides in מרכבת המשנה, "Pharaoh's number two state coach." Our sages understand these words as referring to the fact that next to the land of Israel, Egypt serves as an alternate מרכבה for G–d's Presence. The Zohar (Sullam edition Parshat Mikeitz page 23) describes it thus: G–d has a מרכבה עליונה and a מרכבה תחתונה. The latter one is called מרכבת המשנה, "the secondary carrier." Abraham utilized all the great wisdom he had acquired while he was in Egypt. Afterwards he ascended "southward" (13,1). Our sages have taught us the principle that "anyone who wishes to acquire wisdom should turn southward" (Baba Batra 28). Thus when Abraham returned to the "South" of the land of Canaan he began to learn the "real" wisdom, an appreciation of Jewish theology. It was then that he began to appreciate the real advantage of spiritual light over spiritual darkness.

Quoting Commentary

Pharaoh appoints Joseph as second-in-command of Egypt, giving him a signet ring, fine robes, a gold chain, and a chariot, symbolizing his authority and power (Gen. 41:41–43). Joseph's role as a patriarch-prototype connects the age of the Patriarchs to the birth of Israel as a nation, embodying qualities of both a father and a son (Genesis 37:3). The parable of the mighty king freeing a captive shows that God's actions during the Exodus from Egypt were to honor Israel as His precious child, proven by the drowning of Pharaoh's army in the sea (Ex. 5:2).

Covenant and Conversation; Exodus; The Book of Redemption, Tetzaveh, Do Clothes Make the Man? 13

So Pharaoh said to Joseph, “I hereby put you in charge of the whole land of Egypt.” Then Pharaoh took his signet ring from his finger and put it on Joseph’s finger. He dressed him in robes of fine linen and put a gold chain around his neck. He had him ride in a chariot as his second-in-command, and men shouted before him, “Make way!” Thus he put him in charge of the whole land of Egypt. (Genesis 41:41–43)

Essays in Ethics; A Weekly Reading of the Jewish Bible, Miketz; Appearance and Reality 6

So Pharaoh said to Joseph, “I hereby put you in charge of the whole land of Egypt.” Then Pharaoh took his signet ring from his finger and put it on Joseph’s finger. He dressed him in robes of fine linen and put a gold chain round his neck. He made him ride in a chariot as his second-in-command, and people shouted before him, “Make way.” Thus he put him in charge of the whole land of Egypt. (Gen. 41:41–43)

Rabbeinu Bahya, Bereshit 12:8:4

ויקרא בשם ה, The plain meaning of these words is that Avraham preached his brand of religion. We find the word קרא used in this sense in Proverbs 20,6 רב אדם יקרא איש חסדו, “he proclaims most people as his true friend.” Another verse in which the root קרא appears as meaning “to proclaim publicly, to preach,” is in Psalms 116,17 ובשם ה' אקרא. “I will publicly proclaim the name of the Lord.” When we are told of Joseph’s triumphal ride through Egypt after he had been appointed viceroy (Genesis 41,43), the Torah writes ויקראו לפניו אברך, “they called out before him אברך.” The generally accept translation of this word is: “on your knee!” However, I believe we may understand it as a proclamation of Joseph’s faith in the G’d of the heaven which he made public at this time. The word ויקרא also has a connotation of תפלה, prayer, as we know beyond doubt from Psalms 30,9 אליך ה' אקרא ואל א-דני אתחנן “I call to You, O Lord; to my Lord I made appeal.” Prayer, תפלה, is addressed to the attribute of Mercy, whereas תחנה, pleading is addressed to the attribute of Justice. Onkelos also translates this word in the same spirit when he wrote וצלי בשמא דה’, “he prayed in the name of the merciful G’d.”

Radak on II Chronicles 10:14:1

And said: Akhbid et ‘ullekhem. [Rehoboam] should have said: “My father hikhbid et ‘ullekhem (=made your yoke heavy), and I will add to what he did”! To explain [the verse], therefore, [we must assign to it] some elided material, as follows: Akhbid ‘ullekhem (=I will make your yoke heavy) just as my father did, only I will add to what he did. Alternatively, the alef in akhbid (אכביד) is in place of a hei, and this is an infinitive—similar to avrekh (אברך; =to kneel; Gen 41:43) and ashkem (אשכם; =persisting; Jer 25:3)—so that the meaning is: My father decided le-hakhbid ‘ullekhem (=to make your yoke heavy), and I will add to what he did.

Rashi on Isaiah 37:19:1

And committing (Heb. וְנָתֹן). Comp. (Gen. 41:43) “And appointing (וְנָתוֹן) him over all the land of Egypt,” an expression of the infinitive. Comp. “saying” (אָמוֹר), “remembering” (זָכוֹר), (donnant in French, giving).

Simchat HaRegel on Pesach Haggadah, Magid, Dayenu 2:7

If the wrath of the ruler flares against you and you say, ‘Your arrows are like stubble,’33 (33 This verse combines expressions from Ecclesiastes 10:4 and Job 41:21. The exact meaning of the opening passage is not clear.) how have you helped without strength? Incline your ear and listen to the following parable which the sages tell us regarding the Exodus from Egypt. It may be compared to a mighty king who ruled over the earth. He sent his faithful servant to see one of the minor kings of the land who was holding the son of his friend captive. The king declares, “Send forth the son of my beloved friend and cease to oppress him. Set him free. When the lesser king heard the message of the greater king, not only does he refuse to obey him but he opposes the mighty and terrible king with curses and insults. The mighty king hears what the lesser king has done and said and that the lesser king in his arrogance has been scornful of his command. He is filled with anger and he immediately sends his chosen warriors to the lesser king's palace, passing judgment on him, his people and his land for their improper actions. He destroys the land and takes the captive from the destruction and leaves. Then, when the other kings hear what has come to pass, they all meet to understand if all the bother that the mighty king went through, asserting a mighty hand, with chariots and horsemen, was for the purpose of waging warfare or if he did so out of love for the son of a beloved friend from the enemy. Or maybe, if the lesser king had answered the kings demands with more respect and reverence, then even if he didn’t send away the captive he would have been placated and would not have thought more about the captive…but since he answered the mighty king harshly and mocked his command therefore the mighty king had to show that the lesser kingdom was like nothing before him and he had to pass judgment on it. The kings decided that the matter would be determined by how the captive was treated afterwards. If the king left him afterwards and did pay attention to him it would prove that all this was done for the king's own honor. But if after the captive was freed the king showed him kindness by feeding him at the royal table like one of his chief ministers, sharing everything he had with him, and calling him “Averekh,” (Gen. 41:43), it would prove that even if the lesser king hadn’t spoken harshly, the king would have done the same for the son of his beloved friend. The parable is now understandable. The entire world tried to figure out if God’s mighty and wondrous deeds were for the honor of Israel, the seed of Abraham,Isaac and Jacob, or if it was because Pharaoh had said, ““Who is Adonai that I should heed Him…” (Ex. 5:2) and why he didn’t send a gift, as the sages said. Maybe that is why God became enraged with Pharaoh and his nation. But the matter was proven when Israel went forth from Egypt. God brought Israel through the sea on dry land to make known that he was doing so to honor his precious child, Israel. God destroyed the heavenly ranks so that all would know they were nothing before him, in the sea, on the dry land, in heaven or on earth. All of this is the answer for me. I still could say if God had brought us through on dry land, and not drowned our enemies in the sea, it would have been enough. If God wanted to make known to all people that Israel is His precious child and His friend, then it would have been enough to do it by bringing us through on the dry land. What purpose was there in drowning His enemies in the sea according to those who say that half of the sea was dry land for Israel and half of it was a sea for Egypt. This too would have been a wonder about which we could have said, “If God had brought us through on dry land and not drown our enemies in the sea, It would have been enough!”

Tribal Lands, Chapter 12; Yosef 25

In his focus on ĥen, on relationship and connection, Joseph played a unique role within Am Yisrael. He was the liminal figure, connecting the age of the Patriarchs to the birth of Israel as a nation. Joseph was the only one of the sons of Jacob who was also considered an av, or patriarch-prototype. This leitmotif was repeated throughout Joseph’s story. Jacob blessed him as the even Yisrael (rock of Israel), and Onkelos parsed the phrase to imply qualities of both “av” and “ben.” Although he was followed years later by a younger brother, Benjamin, Joseph was considered Jacob’s ben zekunim – not “son of old age,” but “repository of accumulated wisdom,” (BR 84:8; Onkelos, Genesis 37:3.) Jacob’s extension to the next generation. Joseph was called “avrekh” by the Egyptians, understood by Rashi to be a composite word meaning “av” (father) in wisdom, despite being “rakh” (young). (Rashi, Genesis 41:43.) Joseph indeed referred to himself as a “father” to Pharaoh (Genesis 45:8.) – this in contrast to the numerous references to his na’arut (youth). Joseph, the child of ĥen, was the connecting point: he was both an av and a ben, spanning both eras, closing the book of Fathers (Genesis) and opening the book of the Sons (Exodus). Joseph alone was entrusted with passing on the secret formula “pakod yifkod etkhem,” the signal for movement away from the past and toward the future redemption. (ShR 3:11; Ramban, Exodus 3:18.)

Second Temple

Abraham positions himself between Egypt and his father's house, balancing concerns of the body and soul, but succumbs to Egyptian vanity. Joseph, influenced by his mother and surrounded by bodily pleasures, succumbs to vainglory and threatens danger to his soul by becoming the victualler and keeper of the body's treasuries.

On Dreams, Book II 2:9

[16] fashioned after his father Jacob: manifest, again, is the irrational strain of sense-perception, assimilated to what he derives from his mother, the part of him that is of the Rachel type: manifest also is the breed of bodily pleasure, impressed on him by association with chief butlers and chief bakers and chief cooks: manifest too is the element of vainglory, on to which as on to a chariot his empty-headedness makes him mount up, when (Gen. 41:43) puffed with pride he lifts himself aloft to overthrow equality from its seat.

On Dreams, Book II 6:6

[46] To go back to Joseph. He mounts the second chariot (Gen. 41:43), elated by mental dizziness and empty conceit, and becomes the victualler (ibid. 48) and keeper of the body’s treasuries, providing food for it from all quarters: and thus threatens serious danger to the soul.

On the Migration of Abraham 29:3

[160] Do you notice that this politician takes his position in the midst between the house of Pharaoh and his father’s house? that his object is to be equally in touch with the concerns of the body, which is Egypt, and those of the soul which are kept as in a treasury in his father’s house? For when he says “I belong to God” (Gen. 50:19) and other things of this kind, he is abiding by the customs of his father’s house. But when he mounts “the second chariot” of the mind that fancies itself a king, even Pharaoh (Gen. 41:43), he again sets up the idol of Egyptian vanity.

Talmud

In Tractate Semachot 8:8, R. Simeon b. Gamaliel and R. Ishmael faced execution, with R. Ishmael expressing sorrow over being executed like murderers and Sabbath desecrators, citing Exodus. In Jerusalem Talmud Kilayim 8:2:6, the number of horses in Pharaoh's chariot symbolized different rulers, and in Bava Batra 4a:5, the term "reikha" is interpreted as royalty based on biblical references.

Bava Batra 4a:5

The Gemara explains: What is the meaning of the word reikha? It denotes royalty, as it is written: “I am today a tender [rakh] and anointed king” (II Samuel 3:39). And if you wish, say that the meaning of the word is learned from here, from the term describing Joseph after he was appointed viceroy to the king: “And they cried before him, Avrekh” (Genesis 41:43).

Jerusalem Talmud Kilayim 8:2:6

Originally there were only two as it is written (Gen. 41:43): “He made him ride in his two-horse carriage.” Pharao came and made them three, as it is written (Ex. 14:7): “three-horse over everything.” The evil kingdom (A standard name for the Roman government.) arose and made it four.

Tractate Semachot 8:8

([Cf. ARN XXXVIII, 3, above pp. 191ff.]) When R. Simeon b. Gamaliel and R. Ishmael came [to be tried], it was decreed against them that they should be put to death. Whereupon R. Ishmael broke into tears; and R. Simeon said to him, ‘Abrek, (A title of honour (cf. Gen. 41, 43). It was interpreted by the Rabbis as the initial letters of the Heb. phrase, ‘father in wisdom though tender in years’; cf. Midrash Rabbah, Genesis, XC, 3 (Sonc. ed., p. 829).) why do you weep? Two steps more (i.e. immediately.) and you will be in the bosom of the righteous, and yet you weep!’ He replied, ‘Do I then weep because we are about to be executed? It is because we are about to be executed [in the same way] as murderers and desecrators of the Sabbath’. He said to him, ‘Perhaps you were having a meal or you were sleeping when a woman came to ask [a ruling] concerning her ritual impurity or her cleanness, and your servant told her that you were asleep. And the Torah states, Ye shall not aflict (Keeping an anxious woman waiting is a form of affliction.) any widow or fatherless child. If thou afflict them in any wise—for if they cry at all unto Me, I will surely hear their cry. (Ex. 22, 21f.) And what is written after this? My wrath shall wax hot, and I will kill you with the sword’. Some say that it was [47b] R. Simeon b. Gamaliel who was weeping and R. Ishmael who answered him in these words. When R. Simeon and R. Ishmael were executed and the report reached R. ‘Aḳiba and R. Judah b. Baba, they arose, girded their loins with sackcloth, rent their garments and exclaimed, ‘Our brother-Israelites, if good were destined to come to the world, at first none would receive it but R. Simeon and R. Ishmael; but now that it is revealed before Him Who spake and the universe came into being that eventually great punishments will come upon the world, they have consequently been taken out of the world; [as it is stated,] The righteous perisheth, and no man layeth it to heart, (Isa. 57, 1.) and it continues, He entereth into peace, they rest in their beds’. (ibid. 2.)

Targum

Yoseif was given a high position by Pharaoh in Egypt, riding in the second chariot with people proclaiming him as the associate or father of the king, highlighting his wisdom and youth, and being appointed prince over all the land of Egypt.

Onkelos Genesis 41:43

He had him [Yoseif] ride in his second-ranking carriage, and they proclaimed before him, Avreich [”This is the associate of the king”]. He thus placed him over the entire land of Egypt.

Targum Jerusalem, Genesis 41:43

And they chanted before him, and said, Live the Father of the king, Great in wisdom and few in years.

Targum Jonathan on Genesis 41:43

and made him ride in the second chariot of Pharoh; and they chanted before him, This is the Father of the king; Great in wisdom, few in years. And he appointed him prince over all the land of Mizraim.

וַיֹּ֧אמֶר פַּרְעֹ֛ה אֶל־יוֹסֵ֖ף אֲנִ֣י פַרְעֹ֑ה וּבִלְעָדֶ֗יךָ לֹֽא־יָרִ֨ים אִ֧ישׁ אֶת־יָד֛וֹ וְאֶת־רַגְל֖וֹ בְּכׇל־אֶ֥רֶץ מִצְרָֽיִם׃ 44 E Pharaoh said to Joseph, “I am Pharaoh; yet without you, no one shall lift up hand or foot in all the land of Egypt.”
Chasidut teaches that through the tzaddik, represented by Yosef, faith increases and atheism disappears, leading to dancing and hand-clapping. The importance of respecting printers' exclusive rights is emphasized. In the commentary, Pharaoh asserts his authority over Egypt, declaring Joseph as having ultimate authority. The Midrash discusses Joseph's righteousness and the rewards of observing commandments. Rabbeinu Bahya emphasizes God's rewards for observing His commandments. In the Talmud, Rabbi Yoḥanan believed Pharaoh saw royal characteristics in Joseph, while Rebbi Abbahu argues for the importance of benedictions. In Tanakh, God identifies himself as יהוה to Moses. Targum describes Pharaoh acknowledging Joseph as his viceregent.

Chasidut

Through the tzaddik, who corresponds to ruach, atheism disappears and faith increases, leading to dancing and hand-clapping. Yosef represents the tzaddik, allowing for the lifting of hands and feet, symbolizing mentalities and severities. It is important to respect the exclusive rights of printers, as indicated in the Likkutei Amarim, to avoid causing damage or loss. The Ba'al Shem Tov teaches that without the Master of the World, no man can lift his hand, emphasizing the importance of faith and connection to a higher power.

Ba'al Shem Tov, Ki Teitzei 8:1

The letter aleph is silent (in the word chet) to teach us that the Master of the World – the Alupho shel Olam – is concealed there; for without Him, “no man can lift his hand,” (Genesis 41:44) whether small or great. Degel Machane Ephraim, Ekev

Likutei Moharan 10:10:7

Now, the sum of all this is as follows: Through the tzaddik, who corresponds to ruach, [belief in an] “other god” atheism disappear. And, as a result of the ruach, there is dancing and hand-clapping. As explained above, this is because through the tzaddik/the ruach, the feet are lifted up, the emanation of the hands is revealed, and faith increases. This is why of Yosef, who is the aspect of tzaddik, it is written (Genesis 41:44), “Without your permission, no man will lift up his hand or foot [in all of Egypt].” For without the aspect of Yosef, the tzaddik, it is impossible to lift up or raise either the hands or the feet.

Likutei Moharan 80:4:2

Therefore, it is also said of Yosef: “Without your permission, no man will lift up his hand or his foot [in all of Egypt]” (Genesis 41:44). “His hand” alludes to mentalities, as it is written (Psalms 134:2), “Lift up your hands in the holy place.” Holy is synonymous with “first,” and first is wisdom, mentalities. “His foot” alludes to severities, as it is written (Isaiah 41:2), “he met tzedek wherever he set his foot.” “Tzedek” is speech, and speech corresponds to GeVuRot (severities), as it is written (Psalms 145:11), “and of Your GeVuRah (strength) they will speak.” Thus we see that benevolences and severities are mentioned in relation to Yosef.

Tanya, Part I; Likkutei Amarim, Approbation 1:6

However, they were apprehensive of the growing number of printing establishments which are wont to cause damage and ruin to the accredited ones. In view of this, we have resolved to give this approbation so that no man should dare lift his hand and foot to cause any damage, Heaven forfend, to the said printers by encroaching upon their exclusive right in any manner.

Tanya, Part I; Likkutei Amarim, Approbation 2:4

That which is common knowledge requires no proof. Only because of the apprehension of a wrong, lest a loss be caused to the printers, I come to confer sanction and prohibition that no man lift up his hand or foot to reprint this work for a period of five years from the below date. Whoever will heed these, my words, will be blessed with good.

Tanya, Part I; Likkutei Amarim, Approbation 3:5

[Therefore], we come to place a great fence and the rabbinic injunction of נח"ש (נדוי, חרם, שמתא—three forms of excommunication.) (excommunication), for which there is no remedy, that no man lift his hand to reprint them in their present form, or in part, for a period of five years from the date below.

Commentary

Pharaoh asserts his authority over Egypt, stating that no one can act without Joseph's permission, symbolized by not raising their hand or foot (Ibn Ezra, Rashbam, Or HaChaim, Radak, Tur HaArokh, Rabbeinu Bahya, Rashi, Steinsaltz, Tze'enah Ure'enah, Chizkuni). This power dynamic is emphasized by Pharaoh's declaration of being king in name only, with Joseph having ultimate authority (Rashbam, Tur HaArokh, Rabbeinu Bahya, Chizkuni).

Chizkuni, Genesis 41:44:1

אני פרעה ובלעדיך, “I am Pharaoh; but apart from this, you are (in charge of everything).” As an example of Joseph’s wide ranging powers, he added: “only by the height of my throne will I be bigger than you.” It was necessary to remind Joseph of this, since Pharaoh had handed over to him his signet ring.

Chizkuni, Genesis 41:44:2

לא ירים איש את ידו, “no one will dare challenge your authority.” We find a similar expression in connection with (later King) Jerovam, who had dared to challenge the authority of King Solomon and had to flee to Egypt. (Kings I 11,27-28)

Ibn Ezra on Genesis 41:44:1

I AM PHARAOH. I alone am king and aside from you no one is permitted to act freely. (I remain king. However, everyone else will be subservient to you (Cherez).)

Ibn Ezra on Genesis 41:44:2

[HIS FOOT.] The meaning of his foot is permission to go any place. (Vat. Ebr. 38. The same applies to his hand; i.e., no one may do anything without your (Joseph’s) permission (Weiser).) It may also be a figurative expression. (His hand or his foot is not to be taken literally but means do anything significant or insignificant (Weiser).) The latter is its correct meaning.

Or HaChaim on Genesis 41:44:1

אני פרעה, ובלעדיך לא ירים איש את ידו "I am Pharaoh; without your permission no one shall even raise his hand, etc." "The kingdom belongs to me." We already mentioned that the name "Pharaoh" referred to the kingdom. Apart from this, no one was to raise his hand without Joseph's permission; the conjunctive letter ו at the beginning of ובלעדיך indicates that Joseph's exalted position included this extraordinary authority.

Rabbeinu Bahya, Bereshit 41:44:1

אני פרעה, “I am Pharaoh.” He meant: “I alone am not subject to your authority.” Basically, this was a repetition of the previous statement רק הכסא אגדל ממך, “I will be greater than you only by reason of my occupying the throne.” According to Onkelos Joseph’s authority embraced all aspects of people’s lives in Egypt, so that no one was even allowed to bear arms unless he had Joseph’s approval.

Radak on Genesis 41:44:1

אני פרעה, even though I am nominally king, without your permission לא ירים איש את ידו ואת רגלו, in all respects. [Joseph was appointed as absolute dictator, benevolent, of course. Ed.]

Rashbam on Genesis 41:44:1

אני פרעה, “I am king;” this was another way of saying that he was Joseph’s superior only by the formality of occupying the throne. (verse 40)

Rashbam on Genesis 41:44:2

לא ירים איש את ידו, to countermand your authority, such as Jerobam who is described as “מרים יד, raising a hand against the king” (Solomon) in Kings I 11,27. Jerobam (a member of the tribe of Ephrayim) had first been appointed as in charge of all the forced labour from his tribe, the House of Joseph.

Rashi on Genesis 41:44:1

אני פרעה I AM PHARAOH in whose power it is to issue decrees for my kingdom, and I order that no man shall lift up his hand בלעדיך — without your permission. Another explanation of אני פרעה: I AM PHARAOH — I shall be king, but without thy permission etc. It is exactly similar in meaning to (v. 40) “only in the throne [will I be greater than thou]”.

Rashi on Genesis 41:44:2

את ידו ואת רגלו HIS HAND OR HIS FOOT — Understand it as the Targum does: no man shall raise his hand to gird on a sword or raise his foot to mount a horse.

Rav Hirsch on Torah, Genesis 41:44:1

Wahrscheinlich bei seiner Rückkehr von dem öffentlichen Installierungszuge durch die Stadt.

Steinsaltz on Genesis 41:44

Pharaoh summarized the matter and said to Joseph: I am Pharaoh, descendant of the gods, ruler and governor, and yet, beyond that, without you no man shall lift his hand or his foot in the entire land of Egypt. You have full authority over everything that is done in the land.

Tur HaArokh, Genesis 41:44:1

אני פרעה, “I am the nominal ruler, Pharaoh;” Pharaoh meant that seeing every ruler of Egypt was named Pharaoh to indicate his rank, henceforth the only reminder of his rank would be his name. He would be king in name only.

Tze'enah Ure'enah, Miketz 31-32

“No one shall lift up hand or foot” [41:44]. Pharaoh said: no man should take a sword in his hand without Joseph’s knowledge. (Bahya, Genesis, 41:44.) Pharaoh gave Joseph the name Zaphenath-paneah. This means, he said everything that was hidden. That is to say, just like a prophet. (Rashi, Genesis, 41:45.)

Midrash

The Midrash discusses various aspects of Joseph's righteousness and how he was rewarded for his actions. It also explains the significance of different offerings brought by different individuals, connecting them to specific events and blessings in the Torah. The text emphasizes the importance of observing the commandments and the rewards that come from being righteous, as seen in Joseph's story and the offerings made by the individuals mentioned.

Bamidbar Rabbah 14:6

“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him (Referring to himself.) because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. (According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2).) He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] (Banot can also mean women.) ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. (Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6).) That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose (Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh.) between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).

Bamidbar Rabbah 14:7

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

Bereshit Rabbah 90:2

“Pharaoh said to Joseph: Since God has disclosed all this to you, there is no one as insightful and wise as you” (Genesis 41:39). “You will be in charge of my house, and my entire people will be sustained at your directive; only the throne will I make greater than you” (Genesis 41:40). “Pharaoh said to Joseph…You will be in charge of my house…” – there will be no person who will kiss me other than you. (Upon receiving a royal appointment one would kiss Pharoah as a sign of reverence; Pharaoh informed Joseph that no one would receive appointments without his approval (Etz Yosef; see there and Maharzu for additional interpretations). ) “And my entire people will be sustained [yishak] at your directive” – there will be promotions only through you. “Only the throne” – Reish Lakish said: Moses gave us in writing two portions in the Torah, and we learn them from the portion of the wicked Pharaoh. One verse says: “You will be only [rak] above [and not below]” (Deuteronomy 28:13). Does it, perhaps, [mean you will be] on a par with Me? Impossible! The verse states: “Only” – My greatness will be above your greatness. (The word “only [rak]” is an expression of restriction, and indicates a limitation on what was stated previously. ) We learn this from the wicked Pharaoh: “You will be” – does it, perhaps, [mean you will be] on a par with me? The verse states: “Only” – my greatness is above your greatness. And this – “speak to the entire congregation of the children of Israel, and say to them: You shall be holy” (Leviticus 19:2) – does it, perhaps, [mean you will be] on a par with Me? The verse states: “For I, the Lord your God, am holy” (Leviticus 19:2) – My sanctity is above your sanctity. We learn this from the wicked Pharaoh. “I am Pharaoh” (Genesis 41:44) – does it, perhaps, [mean you will be] on a par with me? The verse states: “I am Pharaoh” – my greatness is above your greatness. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: From the “I” of flesh and blood, you derive the “I” of the Holy One blessed be He. Just as regarding the “I” of flesh and blood, through the wicked Pharaoh saying to Joseph: “I am Pharaoh,” [Joseph] received all this honor; when the “I” of the Holy One blessed be He will come: “I have made, and I will bear” (Isaiah 46:4), all the more so.

Bereshit Rabbah 90:3

“Pharaoh said to Joseph: See, I have set you over the entire land of Egypt” (Genesis 41:41). “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand, and he dressed him in linen garments, and he placed a gold chain on his neck” (Genesis 41:42). “He had him ride in the alternate chariot that he had, and they cried before him: Kneel [avrekh], and he was set over the entire land of Egypt” (Genesis 41:43). “Pharaoh said to Joseph…Pharaoh removed…” – Rabban Shimon ben Gamliel said: Joseph was given what he deserved: His mouth [piv] did not kiss [nashak] in transgression – “my entire people will be sustained at your directive [ve’al pikha yishak]” (Genesis 41:40). His body that did not touch in transgression – “he dressed him in linen garments” (Genesis 41:42). His neck that he did not bend for transgression – “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression: “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand” (Genesis 41:42). His feet that did not stride in transgression, let them come and ride in coaches –“He had him ride in the alternate chariot that he had” (Genesis 41:43). The thought that he did not think in transgression, let it come and be called wisdom. “They cried before him: Kneel [avrekh]” – great [av] in wisdom, but tender [rakh] in years. But Nebuchadnezzar [is called] “commander [tafsar]” (Jeremiah 51:27) – foolish [tipesh] in wisdom and a prince [sar] in years. (He was advanced in years.) “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand or his foot in the entire land of Egypt” (Genesis 41:44). “Pharoah said to Joseph: I am Pharaoh, and without you no man shall life his hand” – utensils of the hand. “Or his foot” – utensils of the foot. (The reference is to bearing weapons, referred to here as utensils of the hand, or riding on a horse, referred to here as utensils of the foot. No one was to engage in warfare without Joseph’s command (Nezer HaKodesh). )

Ein Yaakov (Glick Edition), Sotah 7:20

(Ib. b) R. Chiya b. Aba said in the name of R. Jochanan, "When Pharaoh said unto Joseph, (Gen. 41, 44) But without thee, shall no man lift up his hand or his foot, his astrologers said to him: 'What, shall a slave, bought for twenty pieces of silver, rule over us?' Whereupon he replied: 'But I find him endowed with kingly qualities.' 'If that is the case,' they answered, 'he must know seventy languages." He said to them, "If so, I will examine him tomorrow." At night Gabriel came and began instructing him in seventy languages. But, he was not able to grasp it until one letter used in the name of the Holy One, praised be He, was added to his name, as it is said (Ps. 81, 6) He appointed it in Joseph, as a testimony, when he went out over the land of Egypt; in the language of one I had not known, did I hear. On the following morning Joseph answered Pharaoh in whatever language he spoke to him. Later, Joseph started speaking Hebrew, but Pharaoh did not understand what he was speaking about. What is this?' Pharaoh asked of Joseph. Whereupon the latter answered: 'This is the Hebrew language.' 'If so,' said Pharaoh, 'teach me this language.' Joseph did so but Pharaoh could not be instructed in it and he said to Joseph: 'Swear unto me that you will not reveal unto anyone that I do not know this language.' Joseph did swear unto him. At Jacob's death when Joseph said unto Pharaoh, (Gen. 50, 5) My father made me swear. Pharaoh said to him: 'Go and apply for a release of your oath.' Joseph then said to him: 'I shall then at the same time ask for a release for the oath I made to you.' And although Pharaoh did not like it, nevertheless he said to him (Ib., ib. 6) Go up and bury thy father as he has made thee swear."

Kohelet Rabbah 4:14:1

“For he emerged from prison to reign, as also to his kingdom he was born poor” (Ecclesiastes 4:14). “For he emerged from prison [beit hasurim] to reign” – as it [the evil inclination] entangles people as though among thorns [seriata]. “As also to his kingdom he was born poor” – with the kingship of the good inclination comes the beginning of the impoverishment of the evil inclination. Another matter: “Better is a poor…child” (Ecclesiastes 4:13) – this is Abraham; “than an old and foolish king” (Ecclesiastes 4:13) – this is Nimrod. What is: “To the Shaveh Valley” (Genesis 14:17)? As there they all agreed [hushvu] and chopped down the cedars, and constructed a large platform, and enthroned him (Abraham) above upon it; and they were lauding him and saying: “Hear us, my lord; you are a prince of God among us” (Genesis 23:6). “As also to his kingdom he was born poor” – with the kingship of Abraham comes the beginning of the impoverishment of Nimrod. Another matter: “Better is a poor…child” (Ecclesiastes 4:13) – this is Joseph; “and wise” (Ecclesiastes 4:13) – as his wisdom sustained the entire world during the famine. “Than an old and foolish king” (Ecclesiastes 4:13) – this is Potifar. How many miracles did he see performed through [Joseph], but he was not admonished. (He believed his wife’s false accusations against Joseph.) “For he emerged from prison to reign” – from Pharaoh’s jail he emerged a king, as it is stated: “I am Pharaoh, and without you no one will lift [his hand or foot in the entire land of Egypt] ” (Genesis 41:44).

Midrash Tanchuma Buber, Vayishlach 20:1

What is written above on the matter (in Gen. 33:18)? NOW JACOB CAME WHOLE. < When > he had come from Paddan-Aram under conditions that the Holy One had set with him, he did not lessen him in any respect. What did Jacob do? He began opening bazaars. (On this word, see above, 8:19, and the note there.) The Holy One said to him: Have you forgotten what you vowed to me? And did you not say this (in Gen. 28:20): IF GOD IS WITH ME, so that I do not commit idolatry, (ibid., cont.:) AND PROTECTS ME, from bloodshed, (ibid., cont.:) ON THE WAY, from unchastity, as stated (in Prov. 30:20): SUCH IS THE WAY OF AN ADULTERESS: SHE EATS, WIPES HER MOUTH, AND SAYS: I HAVE DONE NO WRONG. The Holy One did protect him, for it so states (in Gen. 28:15): AND I WILL PROTECT YOU WHEREVER YOU GO. Jacob said (in Gen. 28:22): [AND] OF ALL THAT YOU GIVE ME, I WILL SURELY SET ASIDE A TITHE FOR YOU. As soon as he came to the land of Israel, he forgot this vow. The Holy One said: By your life, through the very things which you said you would observe, through them you shall come to grief. Where is it shown in regard to idolatry? Where it is stated (in Gen. 35:4): THEN THEY GAVE UNTO JACOB ALL THE ALIEN GODS THAT THEY HAD…. Where is it shown in regard to bloodshed? Where it is stated (in Gen. 34:25): THAT TWO OF JACOB'S SONS, SIMEON AND LEVI, BROTHERS OF DINAH, EACH TOOK HIS SWORD … [AND KILLED EVERY MALE]. Where is it shown in regard to unchastity? From Dinah, of whom it is stated (in Gen. 34:2-3): THEN SHECHEM BEN HAMOR THE HIVITE, THE PRINCE OF THE LAND, SAW HER. < … > AND HIS SOUL CLUNG TO JACOB'S DAUGHTER DINAH. R. Abbahu said: We have learned things from putrid secretion (i.e., mere mortals): (“Putrid secretion” can denote semen or, as here, the mere mortals like Pharaoh, who were produced by it.) (Gen. 41:44:) PHARAOH SAID TO JOSEPH: I AM PHARAOH. (Gen. R. 90:2.) I have said that you shall be king. The Holy One said to Israel concerning each and every commandment which they do: I AM THE LORD (e.g., in Lev. 19:3, 4, 10, 12, 14, 16, etc.). I am the one who is going to repay each and everyone with his reward. Now, just as in the case of flesh and blood, when it said: I AM PHARAOH, it raised him to great dignity; so much the more so with me when I say something. And just as you said (in Gen. 41:40): ONLY WITH RESPECT TO THE THRONE SHALL I BE GREATER THAN YOU, < so > has the Holy One said to Israel (in Deut. 28:13): AND YOU ONLY SHALL BE AT THE TOP. Just as an "only" from flesh and blood (i.e., from Pharaoh) magnified Joseph, so much the more so in the case of an "only" from the Holy One.

Midrash Tanchuma, Bereshit 1:13

Observe the reward given for the observance of the Torah from the example of Pharaoh. Because Pharaoh said to Joseph, I am Pharaoh (Gen. 41:44), Joseph was exalted by him exceedingly, as it is said: And Pharaoh took off his signet ring and put it upon Joseph’s hand (ibid., v. 42). How much greater, then, is the reward bestowed by the Holy One, blessed be He, who with every commandment declares, I am the Lord (Exod. 31:13). (What else do we learn from this?) We learn from this that there is no limit to the reward given for the observance of the Torah. David foresaw this and declared: Oh how abundant is Thy goodness which Thou has laid up for them that fear Thee (Ps. 31:20).

Midrash Tehillim 16:1

"Keep me as the apple of your eye; hide me in the shadow of your wings" (Psalm 17:8). From here they said that whoever enjoys this world without blessings will be held accountable until he performs the commandments. Rabbi Abbahu said, "It is written, 'Lest the fullness of the earth make the seed holy' (Deuteronomy 22:9). This world is like a vineyard. And how is its redemption a blessing? Why did Rish Lakish say, 'You have said to the Lord, "You are my Lord, apart from you I have no good" (Psalm 16:2)?' If you eat and bless, it is as if you have eaten from your own. Another interpretation is that 'Apart from you, all the good things will pass away and come upon you.' Another interpretation is that 'I consume all the good things in my body, but my body does not consume them.' Rabbi Aha said, 'When I bring good into the world, I do not bring it without you.' As it is said, 'And without you no man shall raise his hand' (Genesis 41:44)."...

Vayikra Rabbah 24:9

Rabbi Shimon ben Lakish said: Moses gave us in writing two portions in the Torah and we learn them from the portion of wicked Pharaoh. One verse says: “You will be only [rak] above” (Deuteronomy 28:13). Does it, perhaps, [mean you will be] on a par with Me? The verse states “only [rak],” an expression of restriction; My greatness is superior to your greatness. We learn this from wicked Pharaoh, as it is stated: “You shall be over my palace” (Genesis 41:40). Does it, perhaps, [mean you will be] on a par with me? The verse states: “Only [rak] my throne will be greater than you” (Genesis 41:40); my greatness is superior to your greatness. And this, “you shall be holy”; does it, perhaps, [mean you will be] on a par with Me? The verse states: “For I am holy.” My sanctity is above your sanctity. We additionally learn from wicked Pharaoh [the following], as it is stated: “Pharaoh said to Joseph: I am Pharaoh, [and without you, no man shall lift his hand or his foot in the entire land of Egypt]” (Genesis 41:44). Is it, perhaps, on a par with me? The verse states: “I am Pharaoh”; my greatness is superior to your greatness. Rabbi Yehoshua said in the name of Rabbi Levi: From the “I” of flesh and blood you can learn regarding the “I” of the Holy One blessed be He. Just as regarding the “I” of flesh and blood, by means of Pharaoh saying to Joseph: “I am Pharaoh,” Joseph merited all that glory, when the “I” of the Holy One blessed be He will come: “Until old age I am He” (Isaiah 46:4), and it is written: “So said the Lord, King of Israel and its Redeemer, [the Lord of hosts]: I am first and I am last and besides Me there is no God” (Isaiah 44:6), all the more so.

Quoting Commentary

Rabbeinu Bahya emphasizes the importance of the words "I am the Lord" in the Torah, indicating that God rewards or punishes those who observe or transgress His commandments. The use of the word "אני" by rulers like Pharaoh and God carries significant weight, as seen in the comparison with Pharaoh empowering Joseph and Solomon's warning in Kohelet. Pharaoh's decree that no one in Egypt could act without Joseph's knowledge further illustrates the authority and dependence placed on him. Pharaoh's concern about Joseph's prolonged absence highlights the potential threat he posed due to his knowledge of Egypt's secrets.

Chizkuni, Genesis 50:4:1

דברו נא באזני פרעה, “please intercede on my behalf with Pharaoh;” seeing that some nineteen years earlier Pharaoh had decreed that no one in Egypt could undertake anything new until it had been approved by Joseph, Pharaoh would not look kindly at the prolonged absence from Egypt of his general manager on whom he depended so much. (Compare Genesis 41,44). Moreover, Pharaoh might be afraid that Joseph would not even return to Egypt at all. Seeing that he was familiar with all the military and political secrets of Egypt, he would be a potentially dangerous adversary.

Rabbeinu Bahya, Vayikra 26:2:2

אני ה, “I am the Lord.” These words are a reminder that G’d’s stature as the Lord means that He either rewards or punishes those that observe or transgress the laws of the Torah. Wherever the words אני ה' appear they mean that the commandment they refer to is a very important commandment and that G’d is the one Who rewards or punishes people who observe it or ignore it. This is the reason that this portion concludes with these two important commandments. It is natural that a king commands his subjects to respect and honour him. He does not need to explain why he demands such obeisance. It is enough for him to remind his subjects that he is the king. Tanchuma (Bereshit 12) in commenting on Genesis 41,44 draws a comparison for us from when Pharaoh said to Joseph: “I am Pharaoh but without you no one shall lift a hand or foot in the whole land of Egypt.” Pharaoh had already given Joseph his ring of office empowering him to exercise his authority. If the use of the word אני when spoken by a ruler who was only flesh and blood such as Pharaoh carried so much weight, imagine how much weight the word אני when spoken by G’d the ruler of the whole universe must carry. Solomon made a similar point in Kohelet 8,2 where he wrote: אני פי מלך שמור ועל דברת שבועת אלוהים, “whenever the word אני appears, I warn you to observe it carefully; it is an oath of G’d.”

Tze'enah Ure'enah, Miketz 31

“No one shall lift up hand or foot” [41:44]. Pharaoh said: no man should take a sword in his hand without Joseph’s knowledge. (Bahya, Genesis, 41:44.)

Talmud

Rabbi Ḥiyya bar Abba states that Rabbi Yoḥanan believed Pharaoh saw royal characteristics in Joseph despite being a former slave, while Rebbi Abbahu argues that the entire world is like a vineyard and can only be redeemed through benedictions. Rebbi Ḥizqiah, Rebbi Abun, and Rebbi Aḥa all emphasize the importance of reciting benedictions before and after eating, with Rebbi Aqiba stating that nobody should taste anything before giving praise.

Jerusalem Talmud Berakhot 6:1:2

HALAKHAH: It is written (Ps. 24:1): “The Eternal’s are the earth and what is in it, the dry land and its inhabitants.” He who profits from the world commits larceny (Since he uses God’s property, not his own.) until good deeds will permit him (The obligation to say Grace after a meal is spelled out in Deut. 8:10. The obligation to recite blessings before one eats is not mentioned explicitly in the Torah. Since Grace is only treated in the next Chapter, one has to find here Biblical allusions to this duty and (in the next section) to the duty of reciting a benediction before fulfilling specified commandments. The verse appears in the Babli (35a) in the name of Samuel. R. Levi compares the verse (Ps. 115:16) “Heaven is the Eternal’s heaven but the earth He gave to mankind”, explaining that before a benediction everything is the Eternal’s property but after a benediction it becomes human property. While Rebbi Levi is a Galilean teacher, the Yerushalmi rejects his combination since in the third paragraph earthly enjoyment is only “as if one ate from one’s own”. The text of the Yerushalmi is from Tosephta Berakhot 4:1 which is identical with the Talmudic text except that there it says “until all good deeds will permit him”, meaning that only if the preparation of food is completely within the commandments of the Torah then the last step of the preparation, the recitation of the benediction, will allow the food to be given to man as his own.) . Rebbi Abbahu said, it is written (Deut. 22:9) “Lest the fullness of the seed that you sow and the yield of the vineyard should be forbidden.” The entire world and its contents are like a vineyard. What is its redemption? The benediction (This argument is very difficult to understand and the commentators either chose to ignore it or give very incongruous explanations. The best explanation is that of R. Eliahu Fulda who in his Yerushalmi edition suppresses the word פֶּן “lest”. One would have to assume that Rebbi Abbahu’s text did not have the word but that later scribes added it from memory. By it the negative implication of the verse (which speaks about growing different kinds of plants in a vineyard) are changed to a positive one which now should be translated: “That you shall sanctify the fullness of the seed that you sow and the yield of the vineyard.” Since the sanctity is not that of sacrifices, the sanctity may be removed by redemption (Lev. 27:11). However, there can be no monetary redemption of anything not explicitly authorized in the Torah. Hence, the redemption is non-monetary and is the traditional praise given to God in benedictions. [The simple sense of the verse is that produce grown in a vineyard becomes forbidden for private use as if it were dedicated for sacrifice.]) . Rebbi Ḥizqiah, Rebbi Abun in the name of Rebbi Simeon ben Laqish: (Ps. 16:2) “Say to the Eternal, You are my Master (The translation follows the Biblical text, not the text written here.) , my good is only with You.” If you ate and recited the benedictions then it is as if you ate from your own. Another explanation (The verse is extremely hard to understand; the next two interpretations have nothing to do with the topic on hand; they are only added to indicate translations that might be considered if בל is not a negation but a verb form derived from בלל, which may mean either “to give food” (Jud. 19:24) or, more frequently, “mixed with fluid, moistened.”) : “My good is בל with you”, I am feeding My goodness to your body. Another explanation: “My good is בל with you”, all good things may be mixed together and come to you. Rebbi Aḥa said, what is “only with you?” I shall not bring any good things to the world without you. As it is said (Gen. 41:44) “Without you nobody may lift his hand. (Taking בל as shorthand for בִּלְעֲדֵי “without”.) ” Rebbi Ḥiyya stated: (Lev. 19:24) “Holy for praises”, this shows that it needs benediction before and after. From here did Rebbi Aqiba say that nobody should taste anything before he gives praise (This is also quoted in the Babli (35a); the source of both Talmudim is Sifra on the verse. The verse speaks of the fruits of a vineyard in its fourth year when the grapes can be used for the first time after having been forbidden for the first three years. This is only a hint for any other food.) .

Sotah 36b:19

Rabbi Ḥiyya bar Abba says that Rabbi Yoḥanan says: When Pharaoh said to Joseph: “And without you no man shall lift up his hand or his foot in all the land of Egypt” (Genesis 41:44), Pharaoh’s astrologers said: You will appoint a slave whose master bought him for twenty silver coins to rule over us? He said to them: I perceive royal characteristics [ginnunei malkhut] in him and see that he was not initially a slave.

Tanakh

In Exodus 6:2, God directly identifies himself to Moses as יהוה.

Exodus 6:2

God spoke to Moses and said to him, “I am יהוה.

Targum

Pharaoh acknowledges Joseph as his viceregent, stating that no man in Egypt can lift a hand to carry a sword or a foot to ride a horse without Joseph's permission (Onkelos Genesis 41:44; Targum Jonathan on Genesis 41:44).

Onkelos Genesis 41:44

Pharaoh [then] said to Yoseif, I am Pharaoh, but without you [your permission], no man will lift [pick up] his hand [to carry a sword] or his foot [to ride upon a horse] in the entire land of Egypt.

Targum Jonathan on Genesis 41:44

And Pharoh said to Joseph, I am Pharoh the king, and thou art viceregent, and without thy word a man shall not lift up his hand to gird on arms, or his foot to mount a horse in all the land of Mizraim.

וַיִּקְרָ֨א פַרְעֹ֣ה שֵׁם־יוֹסֵף֮ צָֽפְנַ֣ת פַּעְנֵ֒חַ֒ וַיִּתֶּן־ל֣וֹ אֶת־אָֽסְנַ֗ת בַּת־פּ֥וֹטִי פֶ֛רַע כֹּהֵ֥ן אֹ֖ן לְאִשָּׁ֑ה וַיֵּצֵ֥א יוֹסֵ֖ף עַל־אֶ֥רֶץ מִצְרָֽיִם׃ 45 E P Pharaoh then gave Joseph the name Zaphenath-paneah; (Zaphenath-paneah Egyptian for “God speaks; he lives,” or “creator of life.”) and he gave him for a wife Asenath daughter of Poti-phera, priest of On. Thus Joseph emerged in charge of the land of Egypt.—
In Chasidut, it is explained that God allowed Potiphar to believe his wife's false accusations against Joseph to bring about the downfall of the wicked. In Commentary, Joseph married Osnat, possibly to avoid being considered a slave, and she was believed to be the daughter of Dinah. In Jewish Thought, Yosef was known as "one who explains what is hidden" and it is a mission of Mashiach ben Yosef to explain hints in the Torah. In Midrash, Joseph's suffering with Potiphar's wife led to his marriage with Asenath. In Quoting Commentary, changing names signifies promotion, as seen with Joseph and Joshua. In Second Temple, Joseph changes his name to Psonthomphanech and chooses a priest as his father-in-law. In Talmud, Potiphar intended homosexual intercourse with Joseph but was castrated by the angel Gabriel. In Tanakh, names are changed and young men will be killed by the sword. In Targum, Pharaoh named Joseph Tzafnas Paneiach and he became ruler over Egypt.

Chasidut

In Kedushat Levi on Genesis, it is explained that God allowed Potiphar to believe his wife's false accusations against Joseph in order to ultimately bring about the downfall of the wicked. In Kedushat Levi on Exodus, it is highlighted that Joseph maintained his Jewish identity despite being in Egypt. In Mei HaShiloach on Genesis, Pharaoh's inability to pronounce certain letters in the Hebrew word "poteach" is interpreted as a lack of understanding of spiritual truths. Finally, in Likutei Moharan, it is noted that Joseph symbolizes the heart based on his name "Tzaphnat-Paaneach" and a verse from Psalms.

Kedushat Levi, Exodus, Shemot 3

Exodus 1,6. “and Joseph had meanwhile been in Egypt ‎already.” We need to examine why the Torah had to repeat ‎the word ‎במצרים‎, “in Egypt,” when it would have sufficed to ‎simply write ‎ויוסף היה שם‎, “while Joseph had already been there.” ‎Perhaps the Torah wanted to stress that during all the years that ‎Joseph had been in Egypt without the moral support of his family ‎he had not changed his name (although Pharaoh had given him ‎an Egyptian title, i.e. ‎צפנת פענח‎). He himself used to refer to ‎himself by his Jewish name. Even Pharaoh realized this when ‎during the early days of the famine he had instructed the people ‎to turn to Joseph for help, i.e. ‎לכו אל יוסף אשר יאמר לכם תעשו‎, ‎‎“what Joseph will tell you, you are to do.” (Compare Bereshit ‎Rabbah 20 slightly differently wording.)‎

Kedushat Levi, Genesis, Vayeshev 16

Genesis 39,17. “your servant has done to me unspeakable ‎things.” According to Rashi the conversation described ‎in the Torah here occurred while Potiphar and his wife were ‎having marital relations. At first glance, this appears somewhat ‎difficult to understand as in Genesis 41,45 when the Torah ‎reports that Pharaoh gave Joseph as a wife the daughter of ‎Potiphar, Rashi points out that Potiphar was impotent, as a ‎penalty for having desired to use Joseph for homosexual ‎practices, and that Ossnas was not his biological daughter. We ‎must therefore assume that the attempted seduction of Joseph ‎occurred earlier. If so, why did he become impotent only at a later ‎stage?‎ Actually, the Almighty Who performs wonderful deeds ‎completely unassisted, arranges events in such a way that the ‎wicked will commit fatal errors, as we know from Job 12,23 ‎משגיא ‏לגויים ויאבדם‎, “He leads (wicked) nations astray and causes their ‎destruction.” If G’d had made Potiphar impotent earlier, he could ‎not have believed his wife when she described that Joseph had ‎engaged in similar activities to the ones practiced by her husband ‎during marital intercourse. In addition to this, the Torah testified ‎that Potiphar was aware of and admired Joseph’s absolute loyalty ‎and sincerity, as we know from 39,3 and 4. The Torah sometimes ‎shows us how G’d, on occasion, lets a wicked person enjoy a ‎degree of success even when they are in the process harming the ‎righteous, so that the righteous has a chance to become stronger ‎in his faith in G’d. When this happens the wicked interprets it as ‎proof that G’d approves of what he has been doing, whereas in ‎fact G’d is only preparing the downfall of the wicked. Ultimately, ‎in retrospect, G’d will be seen as having misled the wicked, as per ‎Job 12,23.‎

Likutei Moharan 92:1:5

Yosef corresponds to the heart, for Yosef was called “TZaPhNaT-Paaneach” (Genesis 41:45), and it is written, “In my heart TZaPhaNTi (I have hidden away) [Your word]” (Psalms 119:11) .

Mei HaShiloach, Volume I, Genesis, Miketz 7

“And Pharoah called Yosef the name Tsafnat Pa’neach [solver of hidden things].” (Bereshit, 41:45) Rashi comments that the word Pa’neach appears nowhere else in the Scriptures, and it seems as if Pharoah wanted to say, “poteach - opener,” yet he could not bring these letters out of his mouth, namely the letters vav and tav. This is because the letter vav hints at life, and the letter tav is the seal of truth of the Holy One, blessed be He. (“Truth,” emet, ends with a tav.) The nations of the world have no understanding of these letters, for they have no true life, only as far as the eye sees (on the surface). Therefore he replaced them with the letters ayin and nun. (Pharoah did not speak the holy tongue, Hebrew, anyhow, and had no understanding of these letters. Therefore the word “open,” poteach, does not appear in the Torah (with a Vav, at least in the five books of Moses). The principal (spiritual) root of the word poteach is Vav and Tav, which opens the concealed. He could not say the dalet in the letter Tav, for the visual shape of a Tav is a Dalet joined to a Nun, with the Nun representing property and apprehension, and the Dalet representing that we can effect nothing (without God, d’leit leih meagarmeh clum – effecting nothing in Aramaic). This is not in the ability of idolaters to understand, for according to them they have power, and thus Ayin (one of Pharoah’s substitute letters) hints at the dealings of this world, the opposite of the Vav. Giliyon Mei HaShiloach.)

Commentary

Pharaoh named Joseph "Tzaphnath Pa'nei'ach," possibly meaning "explainer of secrets" in Hebrew, reflecting the language of Joseph's country. Poti-Phera, identified with Potiphar, was called so due to castration and later became a priest in a temple of idol worship. Joseph married Osnat, Poti-Phera's daughter, possibly to avoid being considered a slave by marrying into his former master's family. Osnat was believed to be the daughter of Dinah, raised by Poti-Phera, and was named for being found near thorns. Joseph married her after realizing her connection to his family.

Chizkuni, Genesis 41:45:2

ויתן לו את אסנת בת פוטיפרע, “he gave him (as a wife) Ossnat daughter of Potiphera;” according to Rashi, this is the same Potiphar in whose house Joseph had served for a year before his incarceration. If Joseph had married someone of higher rank, he was afraid that his children would be claimed by his former master as slaves, seeing he had owned their father as a slave. When he married his former master’s own daughter, he would be ashamed to say that her children were slaves. A different exegesis: he married her to prove that he had never slept with her mother as claimed. Still another interpretation: Joseph’s wife was called: “the daughter of Potiphar,” only because he had raised her. There was no biological connection with Potiphar. We find something similar in Chronicles I 4,18: אלה בני בתיה בת פרעה, ”these were the children of Batyah, daughter of Pharaoh, as pointed out in Torah Shleymah by Rabbi Menachem Kasher item 111 on this verse, quoting Pirkey de Rabbi Eliezer chapter 38 according to which this was the daughter Dinah who had been raped by Sh’chem, her very name suggesting that she was the product of rape. Having been raised in the house of a high official such as Potiphar, and bearing his name, would help to remove any stigma from her. According to the Midrash, Yaakov, after her birth had expelled her, and placed a charm around her neck and hid her among some cactuses and similar prickly plants, so that when found she was named according to the location where she had been found, סנה, “thornbush.” The angel Gavriel brought her to Egypt, presented her to the wife of Potiphar where she was raised. When Joseph was paraded after his ascension to power and all the young women of Egypt crowded around him to admire his being so handsome (49,22), and throwing flowers at him, Ossnat, who had no flowers, threw her charm at him. When Joseph took a look at the inscription on that charm, he realised that she was the daughter of his half sister Dinah, and decided to marry her.

Chizkuni, Genesis 41:45:3

פוטיפרע, according to Rashi, this was the same man as the one who had been Joseph’s master, but his name has been changed after he had become partially castrated so as to prevent him from carrying out his homosexual designs on Joseph. The word פריעה, almost identical with the name given Potiphar here, describes a condition permitting sexual intercourse with females but not with males. Unless you interpreted this in this way, we would not know how Potiphar was able to produce a daughter. Besides, according to the words of his wife who demonstrated to her husband how Joseph had supposedly raped her or tried to rape her, that line would make no sense. (39,19).

Da'at Zekenim on Genesis 41:45:1

צפנת פענח, this name is an acronym, describing a person who is steadfast in the presence of strong urges to satisfy his libido through sleeping with partners legally forbidden to him. Potiphar had had no reason to believe that Joseph could not withstand such temptation. [Pharaoh wanted the world to know that Joseph had been completely innocent of any accusation. Ed.]

Da'at Zekenim on Genesis 41:45:2

ויתן לו את אסנת, “he (Pharaoh) gave him Ossnat (as a wife) If you were to ask why Joseph who was Royalty would marry the daughter of a commoner, remember that Joseph had previously been a slave in the household of Potiphar. He therefore reasoned that if he were to refuse to marry Ossnat, the daughter of his former master, the latter would spread the word that Joseph was really a slave and that he had no business to have risen to such an exalted position. On the other hand, if he would agree and marry this woman, his former master would honour him henceforth, being proud that through this marriage he himself now had connections to the highest social circles in Egypt. There is an additional reason why he agreed to marry this woman, as she was actually a descendant of Yaakov, as Rashi has explained on Genesis, portion Vayishlach, quoting Pirke de rabbi Eliezer, chapter 38, according to which she was the daughter of Dinah from her rape by Sh’chem. According to that chapter, the angel Michael had transported that infant to Egypt where she had been adopted by Potiphar. This is why the Torah calls her the daughter of Potiphar. We find that Moses similarly was adopted by the daughter of Pharaoh, and that in Chronicles I 4,18 Calev is reported as marrying (also) Bityah-the daughter of Pharaoh, who had at the time adopted Moses. When Joseph was paraded throughout Egypt (Genesis 49,23,) and according to the Torah, all the young ladies threw flowers or jewelry at him, when Ossnat, did not have anything to throw, she threw her amulet, which she had worn around her neck at all times, at him. When Joseph looked at the inscription on it, he realised that the girl wearing it was descended from Yaakov, and he went ahead and married her.

Ibn Ezra on Genesis 41:45:1

ZAPHENATH-PANEAH. If this is an Egyptian word then we don’t know what it means. (Since we don’t understand ancient Egyptian we cannot unravel its meaning.) On the other hand, if this is a Hebrew translation of Joseph’s Egyptian name then we don’t know what Joseph’s Egyptian name was. In the latter case (If Zaphenath-paneah is Hebrew.) the meaning of paneah is in accordance with Onkelos’ translation, (Onkelos renders paneah as revealed. He renders zaphenath-paneah, a man before whom all secrets (tzefunot) are revealed.) and it is a quadriliteral. (Its root being peh, ayin, nun, chet.)

Ibn Ezra on Genesis 41:45:2

PRIEST OF ON. The term kohen (priest) can be applied to one who serves the Lord or to one who serves idols, for I believe that when this term is used in Scripture it means one who ministers. (I.E.’s point is that kohen does not mean a priest of the Lord; it means any priest. Hence kohen on means priest of On.)

Ibn Ezra on Genesis 41:45:3

AND JOSEPH WENT OUT. His name went out, as in And thy renown went forth among the nations (Ezek. 16:14). (That is, Joseph was renowned throughout the land. Literally: And thy name went forth among the nations. “Thy name” meaning thy renown.) Or it means he went out and traveled throughout the land and they announced who he was that he might become known. (Taking And Joseph went out literally and not applying it to his name.)

JPS 1985 Footnotes, Genesis 41:4

Egyptian for “God speaks; he lives,” or “creator of life.”

Rabbeinu Bahya, Bereshit 41:45:1

צפנת פענח, “the one who reveals secrets.” This word does not appear a second time in Scripture. We do, however, encounter this word in the נשמת prayer recited on Sabbath mornings where the expression is המפענח נעלמים, [the subject being G’d, not man. Ed.] This gives us reason to believe that the King (Pharaoh) was familiar with the language spoken in nearby Canaan. When Batya, a daughter of a later Pharaoh, named Moses משה, paraphrasing the Hebrew words כי מן המים משיתיהו “for I have pulled him from the water,” (Exodus 2,10) this also indicates that she was familiar with the language spoken by the Hebrews.

Rabbeinu Bahya, Bereshit 41:45:2-3

בת פוטי פרע כהן און, “a daughter of Poti-Phera, the Priest of On.” According to Bereshit Rabbah 86,3 this man was identical with Joseph’s former master Potiphar. The reason he was called פוטיפר was that he was פטם פרים ועגלים לעבודה זרה, “fattening oxen and calves in order that they be offered as sacrificial animals in pagan rites (מפטם פר).” In addition, he was called פוטי-פרע because he had become castrated (without surgical incision) as a penalty for wanting to use Joseph for homosexual practices. The Midrash may have had in mind that although originally Potiphar was a powerful minister at Pharaoh’s court, he was embarrassed after becoming sexually impotent and decided to join a fraternity of the Priesthood. At that time his name was changed to פוטי פרע (two words). The word און describes the deity which this fraternity of Priests worshipped. We find something analogous in connection with יתרו, Yethro, whom the Torah refers to as כהן מדין “a Priest of Midian.” (Exodus 3,1) There too the word כהן means “clergy,” seeing he too (at that time) was fattening calves in preparation for slaughtering them to pagan deities (Sanhedrin 82). We are told in Pirke d'Rabbi Eliezer chapter 38 that Ossnat, Joseph’s wife, was the daughter of Dinah who had been raped by Shechem the son of Chamor. Yaakov had expelled her from his home and had arranged for her to live amongst some bushes. This is why she was called אסנת, from the word סנה, “bush”. When arranging for her to live near that bush Yaakov attached a note around her neck on which was written: “anyone who attaches himself to you thereby will become part of Yaakov’s family.” When Joseph saw this note he went and hid it. This is why when his father asked him who the lads were whom he had brought with him to be blessed, (Genesis 48,9) he said: “they are my sons whom the Lord gave me in this place.” He showed his father the note and what had been written thereon.

Rabbeinu Bahya, Bereshit 41:45:4

בת פוטי פרע, she was described as “daughter of Potiphar” because she had been raised in Potiphar’s house. She was so named in accordance with Sanhedrin 19 that anyone who raises an orphan in his home is deemed to have given birth to that person.”

Radak on Genesis 41:45:1

צפנת פענח, an Egyptian expression, similar to Nevuchadnezzar giving Daniel and his companions Chaldaic names when he appointed them to high office. (Daniel 1,7) Other commentators (Rashi, Ibn Ezra, Ram’ban) explain the name צפנת פענח as being Hebrew.

Radak on Genesis 41:45:2

ויצא יוסף, he now proceeded to take the reins of government into his hands

Ramban on Genesis 41:45:1

‘TZAPHNATH PA’NEI’ACH.’ Rabbi Abraham ibn Ezra said, “If this is an Egyptian word, we do not know its meaning, and if it is a translated one [from Yoseiph, the Hebrew name for Joseph], then we do not know the meaning of the name Yoseiph, [that is, the aspect of the name which has this translation]. But according to the opinion of earlier scholars, who say that it means “explainer of secrets” and is a Hebrew expression, it is possible that Pharaoh called him by this honorable name in accordance with the language of Joseph’s country after he asked him, (I.e., Pharaoh asked Joseph, “What is the expression, in the Canaanitish language, which means ‘one who reveals secrets?’” and Joseph told him, “It is tzaphnath pa’nei’ach.”) or the king may have known the language of Canaan, which was adjacent to Egypt, and its purport is that “he reveals concealed matters.” So also did Pharaoh’s daughter name Moses our teacher in the language of his people, for out of the water ‘m’shithihu’ (I pulled him). (Exodus 2:10.) Now do not wonder why Egyptian writers called Moses, “Munyos,” for they changed the names into the language they understood or used, as the Targum Onkelos does in some cases, as for example, Between Kadesh and Shur, (Above, 20:1.) which he translated as “between Rekem and Chigra,” and similarly with many names. And in some places Onkelos does not change them at all, just as in the case of Sichon king of Cheshbon and Og king of Bashan, and many others like them. This is because in his times they were called thus in Aramaic. (And therefore Onkelos wrote down the equivalent Aramaic name by which they were known in his time, which coincided with the way they were referred to in Scripture.)

Ramban on Genesis 41:45:2

THE DAUGHTER OF POTI-PHERAH ‘KOHEIN’ (PRIEST OF) ON. He is indentical with Potiphar. (Above, 37:36.) He was called Poti-phera (The word pera connotes “uncover and pull down.” See Ramban above, 39:19.) because he had been emasculated on account of having purchased Joseph for sodomy. Thus the language of Rashi, and it is actually a Midrash of our Rabbis. (Bereshith Rabbah 86:3.) On account of this Midrash, Rashi was forced to say in explanation of kohein On (Rashi’s explanation of kohein On is found further in his commentary on 47:22.) that “the term kohein always means one who ministers to Deity with the exception of this one, i.e., kohein On, which denotes one of high rank since he was the chief of the slaughterers of the king’s animals, and similarly, kohein Midian.” (Exodus 3:1. Meaning the chief of Midian. It could not mean “the priest” of Midian since Jethro had already abandoned idolatry.) But I say that according to the words of our Rabbis, [who said that Poti-phera is identical with Potiphar, and was called Poti-phera because of his emasculation, as explained above], (Ramban’s intent is to state that even though Potiphar is identical with Poti-phera, and Potiphar was an officer to the king, he later became a priest, so that kohein On does not mean, as Rashi explained, “one of high rank,” or “the chief of On,” but rather “the priest of On.”) Potiphar was an officer of the king, and later when he became physically castrate, on account of which they called him “Poti-phera,” he was embarassed and retired from his office. He then entered a temple of idol-worship and became a priest therein, for such was the custom among the nobility, and it is possible that On was the name of his idol. Likewise, kohein Midian (Exodus 3:1.) means “priest of Midian,” just as they said, concerning Jethro, (Sanhedrin 82b.) that he used to fatten calves for the idols. Now the truth of the matter is that the term k’hunah means ministry, but not to the Deity alone, for it is stated, And David’s sons were ‘kohanim,’ (II Samuel 8:18.) and in the book of Chronicles, (I Chronicles 18:17.) in the same connection it says, And the sons of David were chiefs at the side of the king. (It is thus clear that kohanim in the book of Samuel means “chief ministers.”) Similarly we find in the following verses: He leadeth ‘kohanim’ barefoot, (Job 12:19.) referring to ministers of the king; ‘y’chahein pe’eir,’ (Isaiah 61:10. Translated: “a priestly diadem.”) (he has clothed him in splendor as a ministering priest), meaning that they will make him garments unlike those of the rest of the people, for glory and for splendor. Also similar is the verse [II Kings 10:11], And his familiar friends ‘v’kohanav’, meaning his chief ministers.

Rashbam on Genesis 41:45:1

צפנת פענח, as translated by Onkelos, someone who reveals hidden things. It is a name taken from the Egyptian language. It was a common practice to link the name of a newly appointed official to his office in some manner. Moses changed the name of Joshua when he became selected to be one of the twelve spies. (Numbers 13,16) Similarly, Daniel, when appointed to high office by the king was renamed בל טשצר, (Daniel 1,6 and Daniel 4,5).

Rashbam on Genesis 41:45:2

פוטיפרע, this is not the Potiphar who had acquired Joseph as a slave.

Rashbam on Genesis 41:45:3

כהן און, a minister in the city of that name, as we know from Samuel II 8,18 ובני דוד כהנים היו, “the sons of David were priests.” [seeing that they belonged to the tribe of Yehudah, how could they have been priests (who were descended from Levi)? The meaning of כהן therefore, both in Samuel and in our verse, must be that they were in exalted positions.

Rashi on Genesis 41:45:1

צפנת פענח signifies "Explainer of hidden things". There is no other example in Scripture of the word.

Rashi on Genesis 41:45:2

פוטי פרע — POTIPHERAH — he is identical with Potiphar. And he is called Potipherah (pherah meaning, disturbed or cut) as he became naturally castrated, since he desired Yosef for male intercourse (Sotah 13b).

Rav Hirsch on Torah, Genesis 41:45:1

צפנת פענה. Sucht man Analogien für diese wahrscheinlich ägyptischen Worte, so hätte man für צפן :צפנת, verbergen. Für פענת findet sich jedoch vielleicht nur das rabbinische פנח, bewahren (Jebamot 115b. לפנהיא שבקיה, siehe das. Raschi) und hieße es dann vielleicht: der, bei dem Geheimnisvolles bewahrt ist, der den Schlüssel zu Geheimnisvollem hat. — Zu Josefs Installierung gehört offenbar, daß er sich verheiraten musste; erst dann geht er hinaus an sein Amt. Im pharaonischen Staat muss ein Mann ohne Frau nur ein halber Mann gewesen sein. Zu dem Posten, den Josef ausfüllen sollte, gehörte ein ganzer Mann. Auch jetzt schenkt das Volksbewusstsein einem Junggesellen nicht volles Vertrauen. Fügen wir hinzu, daß die Aufgabe, die Josef wird, ganz besonders gefördert werden musste, wenn er selbst Haus und Familie hatte. Wenn das Volk in den sieben Jahren der Fruchtbarkeit sich weise beschränken wollte, so reichten sie fünfunddreißig Jahre aus. In sinnloser Verschwendung gingen sie dem Hungertode entgegen. Josef sollte diese heilsame und notwendige Kontrahierung üben. Den wohltätigsten Einfluss würde er durch das eigene Beispiel üben können, wenn er, der erste im Lande, mit dem Beispiele der Einfachheit in Familie und Haus vorangehen würde. Dazu war aber Familie und Haus notwendig, dazu bedurfte er der Frau. Der Mann ohne Familie und Haus hängt nicht in so inniger Weise mit den allgemeinen Angelegenheiten und Sorgen zusammen; allein mit Frau und Kindern, und wäre er ein Kaiser oder König, steht er mitten inne in den allgemeinen Sorgen des Volkes.

Sforno on Genesis 41:45:1

ויצא יוסף על ארץ מצרים, he walked away from the interview in a manner which indicated that he was now the ruler over the whole nation

Siftei Chakhamim, Genesis 41:45:1

He is Potiphar and was called Poti Phera. Rashi deduced this from the fact that it is written, “Pharaoh gave Yoseif the name...and he gave him Osnas...” That is, Pharaoh gave Osnas to Yoseif. Now, what difference does it make that Pharaoh was the one who gave her to Yoseif? It must be that Poti Phera is Potiphar, and it makes a great difference, as follows: Pharaoh wanted to bestow greatness upon Yoseif and dress him royally. But he feared people would not allow Yoseif this greatness since he was a slave. Furthermore, the laws of Egypt stated that a slave may not rule nor wear prestigious garments. Thus Pharaoh [arranged that Potiphar] give Osnas to Yoseif as a wife. If a master gives his slave a wife, the slave is freed — and surely if he gives him his own daughter. From this we may conclude that Poti Phera is Potiphar.

Siftei Chakhamim, Genesis 41:45:2

As a result of becoming castrated... His castration may be learned from the term פרע (torn), but not from פוטיפר. So it seems to me.

Siftei Chakhamim, Genesis 41:45:3

Because he had lusted to sodomize Yoseif. You might ask: Earlier it is written, “Your slave did such things to me” (39:19), and Rashi explains there: “She told him this when they were intimate.” And this was well after he bought Yoseif. [Does this not imply that he was not castrated?] The answer is: He did not have actual relations, only an embracing and kissing. And this explains why Rashi used the phrase ענייני תשמיש כאלה (matters of intimacy such as these), i.e., but not actual relations. Another answer: The castration affected only his testicles and not his membrum, as the Radak explains.

Steinsaltz on Genesis 41:45

Pharaoh called Joseph’s name Tzafenat Paneah; and as Joseph was now an important figure, Pharaoh arranged for him to be married: He gave him Asenat, daughter of Poti Fera, priest of On, as a wife. Joseph came out over the land of Egypt; he traversed the land as its ruler and began to organize its internal affairs.

Tur HaArokh, Genesis 41:45:1

ויקרא פרעה שם יוסף צפנת פענח, “Pharaoh named Joseph Tzofnat paneach, “the one who reveals what was hidden.” It was customary to give special names to the king’s ministers, names that related to their office, their accomplishments, etc. We find that Daniel was renamed Belteshezzar when appointed to office (Daniel 1,6).

Tur HaArokh, Genesis 41:45:2

ויתן לו את אסנת בת פוטיפרע...לאשה, “He gave him Ossnat, daughter of Potiphera as a wife.” He did not give him as a wife the daughter of a member of the Egyptian political hierarchy, but the daughter of Potiphar, Joseph’s former master. This was a politically inspired move, designed to stifle any protest movement that might be sparked by Potiphar resenting that his former slave had now become the economic czar of the empire, with power over life and death. Seeing that he made Joseph Potiphar’s son-in-law by this astute maneuver, he was certain that the former master would now boast about being Joseph’s father-in-law. Rashi also agrees that the man called here Potiphera, was the one that used to be Joseph’s master and is known to us as Potiphar. The name change reflects that he had become castrated. The description by the Torah of the position of this man as “the priest of On,” prompted Rashi to give this commentary, as the word און is an expression of “greatness, strength,” as we know from Yaakov describing his first born son Reuven as ראשית אוני, “the first product of my virility” (Genesis 49,3). In his capacity as the chief executioner, Potiphar occupied a position of power. Nachmanides writes that the attribute כהן און, indicates that as a result of his castration Potiphar felt very embarrassed and decided to devote the rest of his life to a monk-like existence in a Temple, far from the eyes of the world. It is quite possible that the word “On” is the designation given to the specific deity whom Potiphar worshipped as a priest. The description of Yitro as כהן מדין, similarly describes the deity that Yitro used to serve in his position of priest. Our sages illustrate this when they said that he would offer fatted calves to this deity. (compare Yalkut Shimoni Judges 1) Some commentators claim that Potiphar took refuge in a monastery out of fear that Joseph would revenge himself on him for having thrown him into jail.

Tze'enah Ure'enah, Miketz 33-35

“He gave him Asenath daughter of Poti-phera” [41:45]. He gave Joseph a wife, the daughter of Poti-phera. He was called Poti-phera because he gave fattened calves for foreign gods. He was called Poti-phera because he was a eunuch. He could not sleep with a woman. He said that he became a eunuch because he was ashamed before the other nobles and became a priest (Bahya, Genesis, 41:45.) Hizkuni gives an explanation. He married the daughter of Poti-phera, in the expectation that he would show that he did not sleep with Poti-phera’s wife. If he had slept with Poti-phera’s wife, he should not have married her daughter. (Hizkuni, Genesis, 41:45.) Hizkuni and Bahya write. The Asenath that Joseph married was the daughter of Dinah, who had a daughter with Shechem. The children of Jacob wanted to kill the daughter out of disgrace. Jacob came and made that daughter an amulet that whoever will marry you will know that he is marrying into the family of Jacob. Jacob chased that daughter out of his house. She hid herself among thorns and thistles, and that is why she was called Asenath, because she hid among thorns and thistles. A thorn in Hebrew is sneh. The angel Gabriel came and led Asenath to the house of Poti-phera and the wife of Poti-phera raised her and considered her a daughter. When Joseph came to Egypt, all the women came to see his beauty. Each woman threw him a jewel. Asenath did not have what to throw, so she threw the amulet, which was an image of Jacob and Joseph married her. Later, when Jacob came to Joseph and asked him, whose are the children? Joseph showed him the amulet that Jacob had written. (Bahya, Genesis, 41:45; Hizkuni, Genesis, 41:45.)

Jewish Thought

Yosef was known as "one who explains what is hidden" and it is a mission of Mashiach ben Yosef to explain hints in the Torah as the footsteps of the Mashiach draw nearer. The Vilna Gaon revealed hints of the Torah regarding the Mashiach's footsteps that even the Holy Ari did not have permission to do, giving directives for the beginning of the Redemption and revealing secrets to select students who were deemed worthy.

Kol HaTor 2:122

(Gen. 41:45) Tsofnat Paneach “one who explains what is hidden” -- This was said about Yosef, and it is one of the missions of Mashiach ben Yosef that in every generation he explains the hints in the Torah, especially as the footsteps of the Mashiach come nearer, as is known.

Kol HaTor 3:10

The Vilna Gaon was sent from Heaven to reveal hints of the Torah regarding the footsteps of the Mashiach on the level that his forebears did not receive permission. Even the Holy Ari did not have such permission, because he lived hundreds of years before the beginning of “the time to grant it grace” [Ps. 102:14] and “the songbird’s time” [Song of Songs 2:12]. The Gaon has written much about the paths of the beginning of the Redemption during the footsteps of the Mashiach and has given us many directives to begin the awakening from below. He did this In his holy compositions on “the hidden teachings, ” also with profound hints, but only in the manner of [Gen. 41:45] “disclosing the hidden, ” i.e., revealing what is concealed. To many of his students--in whom he saw clear signs of worthiness, and who had a keen desire to immigrate to Israel--he revealed the main hints regarding “designated deeds, times, and emissaries” on the paths of the beginning. The Gaon did this especially to anyone he considered as having reached the high level of 999 in Yesod, which is the highest level in the line of Mashiach ben Yosef (and who was hewn from the same rock [of the same root] as the Gaon). To him, the Gaon revealed the secret of the 999 footsteps of the Mashiach, and the secret of “Kol HaTor” until the final end, as well as what each individual must do to fulfill what is hinted at, for that is why he was created.

Midrash

Leah bore eleven sons and one daughter to Jacob, each born with a partner except for Joseph and Dinah, who were destined to be married to Asenath and another partner respectively. Joseph was castrated by God before being sold to Potiphar, who was blessed because of Joseph's presence. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's ability to interpret dreams led to his rise in Egypt. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife led to his marriage with Asenath. Joseph's suffering with Potiphar's wife

Aggadat Bereshit 73:3

[3] Another interpretation:"And El Shaddai did not need to say 'grant you mercy' but rather 'grant you mercy before the king,' or 'before the ruler,' just as it is written, 'and Joseph was the ruler, etc.'" (Genesis 42:6) Why does it say "before the man"? It could have just said to give you mercy before the king, or before the ruler, as it is written "and Joseph was the ruler, etc." (Genesis 42:6). And why did his mother call him by his name Joseph, as it is written "And she called his name Joseph" (Genesis 30:24), while Pharaoh called him Zaphenath-paneah ["treasury of the glorious rest"] (Genesis 41:45) and the Egyptians called him Avrech [father in wisdom.] (Genesis 41:43)? Jacob omitted all of these names and only said "And El Shaddai, etc." before the man. Why, when his father sent him to his brothers, did the angel who was assigned by God to watch over him find him wandering and ask him what he was looking for? As it is written "And a man found him, and behold he was wandering in the field" (Genesis 37:15), and he said to him "What are you looking for?" and he answered "I am looking for my brothers." Once he arrived there, they threw him into a pit, then took off his coat, and then sold him four times, as it is written "Thus says the Lord: For three transgressions of Israel, and for four, I will not turn away" (Amos 2:6). And when the tribes went down to Egypt, as soon as he saw them, he had compassion on them." As it is written, "And Joseph recognized them" (Genesis 42:8). "And he turned himself away from them and wept" (Genesis 42:24). Immediately, the angel descended and appeared to Joseph in the form of a man, and he said to him, "Why do you have mercy on these people? Don't you know how much they have troubled you? They threw you into a pit and sold you four times. He began to accuse them and said to Joseph, "Immediately he revealed himself to them" (Genesis 45:1). He said to them, "Don't you know that I am a magician? I take the cup, smell it, and make myself a magician. He said to them, "I know that you are spies, but if you are honest, then you are finished." (Genesis 42:19). When they came to Jacob and said to him, "What do you think the king of Egypt said to us? He is not merciful to us." Only one person knows where he sent us from, and he stands and accuses us before him, as it is written, "The man said, 'Your servant, our lord, has asked us about our family'" (Genesis 43:7). For the man said, "You are spies" (Genesis 42:14). He said to them, "There is a man who accuses you, so be kind to him, as it is written, 'And Almighty God will give you mercy before the man' (Genesis 43:14), and not only before this man, but before all nations, as it is written, 'give them compassion before those who carried them captive.' (I Kings 8:50)"

Bereshit Rabbah 86:3

“[Potiphar...an Egyptian man,] purchased him [from the Ishmaelites]” – those who were acquired were acquiring. (The Ishmaelites descend from Hagar, Sarah’s maidservant, and the Egyptians descend from Ḥam, of whom it is stated: “A slave of slaves he shall be to his brothers” (Genesis 9:25), and they were the ones purchasing and selling Joseph.) All slaves damage the household of their masters. But this one – “the Lord blessed the house of the Egyptian for Joseph’s sake” (Genesis 39:5). All slaves are suspected of robbery, but this one: “Joseph collected all the silver…[Joseph brought the silver to Pharoah’s house]” (Genesis 47:14). All slaves are suspected of licentiousness, but this one: “But he did not heed her” (Genesis 39:10). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: All slaves, their master feeds teruma to their slaves, but this one fed his master teruma, as Rabbi Yehoshua ben Korḥa said: Elazar took a wife from the daughters of Joseph. (Joseph was married to Potiphar’s daughter, so Potiphar’s granddaughter married Elazar, the son of Aaron, and ate teruma.) Potiphar is “Potifera” (Genesis 41:45). Potiphar – because he would fatten [mefatem] calves for idol worship. Potifera – because he would defecate [pore’a atzmo] for idol worship. (Defacation in front of the idol of Baal Peor was a form of its worship (see Sanhedrin 60b). ) When the bull [par] (Joseph, who was likened to a bull; see Deuteronomy 33:17.) descended there, [Potiphar] became wealthy. (Translation follows Matnot Kehuna. Alternatively, he became an officer, or a eunuch. ) “The official of [seris] Pharaoh” – he was castrated [nistares]. This teaches that [Potiphar] purchased [Joseph] only for intercourse, but the Holy One blessed be He castrated him. This is analogous to a she-bear that was killing its master’s children. He said: ‘Break its teeth.’ So, it teaches that [Potiphar] purchased him only for intercourse, and the Holy One blessed be He castrated him. That is what is written: “For the Lord loves justice [and does not forsake] His pious ones [ḥasidav]” (Psalms 37:28). Ḥasido is written. (The word ḥasidav is written with only one vav, such that it can be read ḥasido, “His pious one,” in singular. It should be noted however that the Masoretic text of Psalms actually has the word ḥasidav with two vavs. The midrash here cites a different tradition. Alternatively, in Midrash Shmuel the version of the text cites I Samuel 2:9 rather than Psalms, and in that verse the word in fact appears as ḥasido, with one vav (Etz Yosef). ) Who is that? It is Joseph. “They are guarded forever, while the seed of the wicked is cut off” (Psalms 37:28) – this teaches that [Potiphar] purchased him only for intercourse, and the Holy One blessed be He castrated him. “Potiphar…an Egyptian man, purchased him [from [miyad] the Ishmaelites]” – a clever man. What was his cleverness? He said: In every place, a German sells a Cushite, (A white man sells a man of dark complexion (Matnot Kehuna). ) but here, a Cushite is selling a German? This is no slave. He said to them: ‘Bring me a guarantor,’ as the term “from [miyad]” is nothing other than a guarantor, just as it says: “I will guarantee him, [from me [miyadi] you can demand him]” (Genesis 43:9). That is why it says: “From [miyad] the Ishmaelites.” Rabbi Levi said: A slave purchased, the son of a maidservant sold, and a free man was a slave to both of them. (Potiphar, the Egyptian, was a descendant of Canaan, who was cursed by Noah to be a slave (see Genesis 9:25). The Ishmaelites were sons of Hagar, described as a maidservant to Sarah (see Genesis 16:2). Joseph was, by birth, a free man. )

Bereshit Rabbah 89:2

“It was at the conclusion of two years.” “In all toil there is advantage, but lips’ talk is only for detriment” (Proverbs 14:23). Rabbi Shimon bar Abba said: Like the difference between one who drinks hot water and one who drinks cold. (Even the toil of heating water brings an advantage, as hot water was considered more healthy to drink (Etz Yosef). ) “But lips’ talk is only for detriment.” (If someone just talks and does not take action, he will suffer. ) There was a certain bone gatherer in Tzippori, some say he was Rabbi Shimon bar Abba. When he would see black bones, he would say, these are drinkers of water; red, these are drinkers of wine; white, these are drinkers of hot water. Another matter, “in all toil there is advantage” – from all the suffering Joseph underwent with his master’s wife, he gained an advantage. How so? He took her daughter. (Joseph married Asenat, daughter of Potifera (Genesis 41:45), and Potifera is identified by the Sages as Potiphar (see Bereshit Rabba 86:3). ) “But lips’ talk is only for detriment” – because he said to the chief butler: “Remember me…and mention me” (Genesis 40:14), two years were added for him, (Joseph spent an additional two years in prison. ) as it is stated: “It was at the conclusion [of two years].”

Bereshit Rabbah 90:4

“Pharaoh called Joseph's name Tzafenat Paane’aḥ and he gave him Asenat, daughter of Potifera, priest of On, as a wife. Joseph went out over the land of Egypt” (Genesis 41:45). “Pharaoh called Joseph's name Tzafenat Paane’aḥ” – Rabbi Yoḥanan said: He reveals hidden matters [tzefunot] and it is easy [noḥot] for him to state them. Rabbi Ḥizkiya said: With knowledge, he reveals hidden matters [tzefunot], and assuages [meniaḥ] the spirit of people with them. The Rabbis say: Tzadi – seer [tzofeh]; peh – redeemer [podeh]; nun – prophet [navi]; tav – supporter [tomekh]; Peh – interpreter [poter]; ayin – clever [arum]; nun – understanding [navon]; ḥet – prognosticator [ḥozeh]. (These are the Hebrew letters that spell Tzafenat Paane’aḥ.) “Joseph was thirty years old as he stood before Pharaoh, king of Egypt. Joseph came out from before Pharaoh, and he passed through the entire land of Egypt” (Genesis 41:46). Rabbi Aḥa said: You came to reveal that you are the son of the hidden one. (Rachel was hidden when Jacob and his family confronted Esau, as the midrash will go on to explain. ) Regarding them all, it is written: “The maidservants approached” (Genesis 33:6); “Leah, too, approached…” (Genesis 33:7). But regarding Joseph it is written: “Then Joseph and Rachel approached” (Genesis 33:7). Joseph said: ‘This wicked one has a covetous eye…’ (Joseph did not want Esau to direct his eyes at Rachel, and therefore he stood tall and obscured her (see Bereshit Rabba 78:10).) The Holy One blessed be He said to him: ‘You obscured your mother from sight and stood tall. I will repay you and elevate you’ – “Joseph was thirty years old [as he stood before Pharaoh]” (Genesis 41:46).

Learning to Read Midrash, Chapter 14; The Meaning of a Chronological Problem; Connecting Yosef and Yehuda 124

Although R. Yehoshua ben Levi’s teaching – the basis for R. Shmuel bar Nahman’s interpretation – may strike us as strange, we should note that it receives strong, if indirect, support from a number of other midrashic sources. For example, Genesis Rabba 87:4 tells us that Potiphar’s wife followed the contemporary custom of consulting astrologers about the purchase of slaves, and consulted an astrologer about Yosef. Genesis Rabba 86:2 states that Potiphar, Yosef’s master, is identical with Potiphera, the father of Asnat who becomes Yosef’s wife (Genesis 41:45). Genesis Rabba 89:2 repeats this tradition.

Midrash Tehillim 105:6

"Until the appointed time, his word had not yet come. Rabbi Chiya bar Abba and the rabbis disagreed. One said, 'Until Joseph's word comes to pass,' while the other said, 'Until the word of the Holy One, blessed be He, comes to pass, which Joseph said to the chief butler (Genesis 40:14), "But think of me when it is well with you." The Holy One, blessed be He, said to him, "You spoke truthfully; you will live another two years," as it says (Genesis 41:1), "After two years of time." Therefore, "Until the appointed time, his word had not yet come." The king sent and released him, and he was put in charge of his household. Rabbi Levi said in the name of Rabbi Yochanan ben Saul, "Joseph said to them, 'What do you think, that the Holy One, blessed be He, would not let me taste of what my grandfather Jacob blessed, saying (Genesis 27:29), "Let peoples serve you, and nations bow down to you"? Therefore, as it says (Genesis 41:40), 'And Joseph ruled over the land.' 'Put him in charge of his household, to bind his princes at his pleasure; and teach his elders wisdom' (Psalms 105:21-22)." Another explanation is that his rulership is alluded to in the verse (Genesis 41:45), "Pharaoh called Joseph's name Zaphenath-paneah and gave him to wife Asenath the daughter of Potiphera." And he ruled over his people, and the Egyptians strengthened him. Rabbi Shimon ben Lakish said, "What is this matter comparable to? It is like two officials who are in the palace, one is great and the other is also great, but one is greater than the other. It is also like two mighty warriors, one is mighty and the other is also mighty, but one is mightier than the other. Their hearts were turned against him." Rabbi Chiya said in the name of Rabbi Yochanan, and Rabbi Yudan said in the name of Rabbi Yehozadak, "Yesterday (Genesis 45:16), 'The voice was heard,' etc., and Pharaoh was pleased with him. Now their hearts were turned against him (Exodus 1:8), 'And there arose a new king over Egypt.'"

Pirkei DeRabbi Eliezer 36:12

Rabbi Eliezer said: Leah bare her sons after seven months, and in seven years there were born unto Jacob eleven sons and one daughter. And all of them were born, each with his partner with him, except Joseph, whose partner was not born with him, for Asenath, the daughter of Dinah, was destined to be his wife, and (also) except Dinah, whose partner was not born with her. She said: This child is (according to) justice and judgment, therefore she called her name Dinah.

Pirkei DeRabbi Eliezer 38:2

What did (Jacob) do? He wrote the Holy Name upon a golden plate, and suspended it about her neck and sent her away. She went her way. Everything is revealed before the Holy One, blessed be He, and Michael the angel descended and took her, and brought her down to Egypt to the house of Potiphera; because Asenath was destined to become the wife of Joseph. Now the wife of Potiphera was barren, and (Asenath) grew up with her as a daughter. When Joseph came down to Egypt he married her, as it is said, "And he gave him to wife Asenath the daughter of Potiphera priest of On" (Gen. 41:45).

Quoting Commentary

Rashbam explains that Moses calling Hosheah son of Nun "Joshua" in Numbers 13:16 signifies a promotion, as seen in the renaming of Joseph by Pharaoh in Genesis 41:45 and Daniel in Daniel 1:6. Rashi notes that kings often change the names of those they appoint, as seen with Joseph and Joshua. Simchat HaRegel discusses the resurrection of the dead and healing of the sick, citing examples of hidden revelations saving individuals. Da'at Zekenim suggests Pharaoh's daughter knew Hebrew, giving Moses his name. Chizkuni explains the use of Hoshea for Joshua in Deuteronomy 32:44 as a sign of his kingship, following the tradition of kings addressing their servants by their original names.

Chizkuni, Deuteronomy 32:44:2

הוא והושע בן נון, “he and Joshua son of Nun;” They had both been commanded by G-d in chapter 31,14: “present yourselves in the Tent of Meeting and I will issue a command.” There is also another occasion when G-d commands Moses and Joshua simultaneously, to write down Moses’ parting song/poem for the people (in verse 19 chapter 31.) Why does the Torah here call Joshua by his birth name Hoshea? It is the custom of kings to instruct their servants in this manner Compare Joseph in Genesis 41,45, or Daniel and Chananiah, Mishael, and Azaryah being commanded by the king to change their Hebrew names (Daniel 1,7). In this instance, now that Joshua has become the King of the Israelites, he is addressed again by his original name of Hosea. Nonetheless, seeing the people had been used to his name Joshua already, this name is used in Scripture in most instances.

Da'at Zekenim on Exodus 2:10:1

ותקרא שמו משה, “she named him: ‘Moses.’” If you were to ask how she, the Egyptian gave him a Hebrew name? We have to answer that in fact she gave him an Egyptian name which was the equivalent of the word משה in Hebrew. The Torah contented itself with giving us his Hebrew name. An alternate interpretation: Pharaoh’s daughter had learned Hebrew after the Hebrews had come to Egypt and had made up a large percentage of the population. [Since Moses was born 130 years after Yaakov had come to Egypt, she had never known an Egypt without Hebrews. Ed.] Pharaoh had even given Joseph a Hebrew name as we know from Genesis 41,45.

Lessons in Leadership; A Weekly Reading of the Jewish Bible, Afterword; Seven Principles of Jewish Leadership 2

What then is Jewish about Jewish leadership? Clearly, not everything is. The Torah candidly acknowledges our indebtedness to other sources of wisdom. It was Moses’ father-in-law, Yitro, a Midianite priest, who taught him a fundamental lesson in leadership – how to delegate. Jews were not the first people to have priests or kings. The first priests we encounter in the Torah were not members of the covenantal family: Abraham’s contemporary, Melchizedek, described as “a priest of the most high God” (Gen. 14:18), Potiphera, Joseph’s Egyptian father-in-law, a “priest of On” (Gen. 41:45), and Yitro himself. As for kings, the Torah foresaw that the Israelites would one day say, “Let us set a king over us like all the nations around us” (Deut. 17:14).

Rashbam on Genesis 1:5:1

ויקרא אלוקים ליום אור, you may ask yourself what possible need there was for G’d to call this light “day” already at the time He created it; however this is the way Moses worded it when he wrote down the Torah. Whenever, in Scriptures, G’d is recorded as mentioning “day” and “night,” as for instance in Genesis 8,22, where He made the promise that “henceforth the alternating manifestations of day and night will not cease to occur regularly,” יום ולילה לא ישבותון, this is a reference to the original light created on the first day. G’d always called this “light” “night and day.” Similarly, every time in this chapter when we encounter the expression ויקרא אלוקים, as well as when we read in Numbers 13,15 ויקרא אלוקים להושע בן נון יהושע, whereas the same man as representative of the tribe of Ephrayim had been referred to as הושע only 7 verses earlier as הושע. This was the same man, who, previously, when he appeared in his position of Moses’ personal valet was already known as יהושע, (Exodus 24,13) It is customary among kings that when they appoint a person to a position of eminence to signal this by changing the name of such a person. One well known example of this is Pharaoh calling Joseph צפנת פנח upon appointing him as viceroy of Egypt (Genesis 41,45) Other such examples are found in Daniel 1,7, etc.

Rashbam on Numbers 13:16:1

ויקרא משה להושע בן נון יהושע, this does not mean that the people from then on called this man Joshua. It means that the man who had been referred to as Hosheah son of Nun in his father’s house was the one whom Moses now referred to as Joshua. The change had occurred already at the time when Moses appointed this man to be his personal valet. It was customary to change the names of people who were promoted in rank. We find this the first time when Pharaoh changed Joseph’s name to Tzofnat Paneach (Genesis 41,45) We find it again in Daniel 1,6 when Nevuchadnezzar’s chief officer changed Daniel’s name to Belteshazzar. This had been a reference to a Babylonian idol so named. The first time Joshua’s name had been changed was in Exodus 24,13.

Rashi on Genesis 47:22:1

הכהנים mean THE PRIESTS. The term כהן always means one who ministers to Deity except in those cases where it denotes one of high rank, e.g. (Exodus 2:16) “Jethro the chief of (כהן) Midian” and (Genesis 41:45) “the chief of (כהן) On”).

Rashi on II Chronicles 36:4:1

and he changed his name to Jehoiakim It is the custom of kings and princes to bestow a by-name upon their servants as they wish. An example is (Gen. 41:45): “And Pharaoh named Joseph, etc.,” and so (Num. 13:16): “and Moses called Hoshea the son of Nun, Joshua,” and so, (Dan. 1:7): “Now the chief officer gave them names, etc.” All this is to make known that he rules over him to name him as he desires.

Rashi on Job 12:19:1

princes Heb. כהנים, like (Exod. 3:1), “the prince (כהן) of Midian”; (Gen. 41:45), “the prince (כהן) of On.”

Siftei Chakhamim, Exodus 29:30:5

A participle — the one actually doing service. . . This is because the term הכהן must be connected to תחתיו מבניו . For if it is connected to ילבשם , and means, “The priest shall wear them,” then תחתיו would be without meaning. i.e., it would not be referring to anything. But since הכהן and תחתיו are connected, this shows that [regarding Aharon and his sons,] the term כהן is “a participle — the one actually doing service.” For if the term כהן mentioned here means someone with a prominent position, as in the following verses — מדין כהן (2:16), כהן און (Bereishis 41:45), בני דוד כהנים (Shmuel II 8:18) — תחתיו would not follow it. It is not idiomatic to say המלך תחתיו , or השר תחתיו , but rather המלך אשר יהיה תחתיו , or ימלוך תחתיו . Therefore, [if הכהן meant someone with the prominent position of “priest,”] the verse would be elliptic. [However, if הכהן means “the one actually doing service,” and it is as if it said המשרת , then הכהן connects smoothly with [the next word,] תחתיו . Therefore Rashi says: “It is for this reason that the mark of the intonation is a תביר , which connects it to the next word,” and not to the preceding word ילבשם . This is because a תביר does not [necessarily] connect to [the preceding mark of] דרגא . See Kitzur Mizrachi.

Simchat HaRegel on Pesach Haggadah, Hallel, Songs of Praise and Thanks 2:3

He resurrects the dead and heals the sick… The sages of blessed memory state during the resurrection of the dead, a person returns just as he was. If he departed lame, he will return lame143 (143 Tanchuma, Vayigash 8:2) so that the members of his household will recognize him. Afterwards, the Holy One will heal his wounds. Then, “the lame shall leap like a deer.” (Is. 35:6) This is alluded to in this passage, He resurrects the dead and heals the sick. Thus, after resurrecting the dead God heals their maladies, but when they first arise they will arise as they left. It then says, He gives sight to the blind, strengthens the bent, gives speech to the mute. This might be related to the statement in Sefer HaYashar144 (144 Sefer haYashar (ספר הישר) is a medieval midrash, also known as the Toledot Adam and Divrei haYamim heArukh. The Hebrew title "Sefer haYashar" might be translated as the "Book of the Correct Record" - but it is known in English translation mostly as The Book of Jasher following English tradition. Its author is unknown. It was written some time between the ninth and the sixth century) : When the wife of Potifar told her husband that Josef tried to rape her and Potifar’s anger burned so much he wanted to kill Joseph. Just then an infant who was only a few months old and still in the crib opened his mouth and told the real story. He said just the opposite - she tried to force him to have relations and he did not want to go along with her because of his fear of Potifar and the members of his household. In this way the infant saved Joseph the righteous. They still put Joseph in prison, however, for appearance sake. This also happened in ancient Jerusalem during the time of Kalonymous who is buried there. The Ishmaelites killed a young Arab boy and then threw his body in the courtyard of the synagogue at night so that those who hated the Jews would kill them. Rabbi Kalonymus did what he did and prayed to God so that the child who was killed opened his mouth and told the people what had happened, who had killed him and had thrown him in the courtyard. In this way Israel was saved by Rabbi Kalonymus, the miracle worker. The statement says, He give speech to the mute and explains hidden things,145 (145 See Genesis 41:45 where Joseph is named Tzafnach Paneach. Rashi interprets this name to mean, “Explainer of hidden things.” The story of the child who reveals the truth of what happened to Joseph is the origin of the name.) just as the little boy revealed this mystery and saved Israel.

Second Temple

Joseph, in the Second Temple text, changes his name to Psonthomphanech and receives the title from the king of the country. The name change symbolizes the control over bodily necessaries and the interpretation of Joseph as "addition" relates to conventional goods being an adjunct of natural goods. Additionally, Joseph chooses a priest and devotee of Mind as his father-in-law, as indicated by Moses in Genesis 41:45.

On Dreams, Book I 14:2

[78] And everyone who has accepted the citizenship of the body, and the name of such is Joseph, chooses for his father-in-law the priest and devotee of Mind.  For Moses says that Pharaoh “gave him Asenath, daughter of Potiphera, priest of Heliopolis” (Gen. 41:45).

On the Change of Names 14:2

[89] Not so with the controller of bodily necessaries, Joseph. For he changes his name and receives the title of Psonthomphanech  (Gen. 41:45) from the king of the country. The meaning of this also needs explanation. Joseph is by interpretation “addition,” and conventional goods are an adjunct of natural goods. The former are such as gold, silver, chattels, revenues, services of menials, abundant stocks of heirlooms and furniture and all other luxuries, and the instruments of pleasure ready to hand in numberless forms.

Talmud

Rav explains that Potiphar bought Joseph with the intention of homosexual intercourse, but was castrated by the angel Gabriel, as indicated by the change in his name from Potiphar to Potiphera. This change reflects the mutilation of a part of his body by the angel.

Sotah 13b:12

The continuation of that verse states: “And Potiphar, an officer [seris] of Pharaoh’s, the captain of the guard, an Egyptian, bought him from the hand of the Ishmaelites, who had brought him down there” (Genesis 39:1). Rav says: He purchased the handsome Joseph for himself, for the intended purpose of homosexual intercourse, but was unable to fulfill his desires, as the angel Gabriel came and castrated Potiphar [seireso]. Then Gabriel came again and further mutilated him [fero] in the same part of his body. This is alluded to in the verses that write Potiphar’s name differently: Initially, it is written “Potiphar” (Genesis 39:1) and in the end it is written “Potiphera” (Genesis 41:45). The change in his name indicates that a part of himself was mutilated.

Tanakh

In Daniel 1:7, the chief officer renamed Daniel, Hananiah, Mishael, and Azariah. In Ezekiel 30:17, the young men of Aven and Pi-beseth will be killed by the sword, and the towns will be taken captive.

Daniel 1:7

The chief officer gave them new names; he named Daniel Belteshazzar, Hananiah Shadrach, Mishael Meshach, and Azariah Abed-nego.

Ezekiel 30:17

The young men of Aven (Aven Elsewhere called “On”; cf. Gen. 41.45, 50; 46.20.) and Pi-beseth shall fall by the sword, and those [towns] (those [towns] Or “those [women of the towns]”; cf. Kimhi.) shall go into captivity.

Targum

Pharaoh named Joseph Tzafnas Paneiach, gave him Asenath as a wife, daughter of Poti Phera, and Joseph became ruler over Egypt.

Onkelos Genesis 41:45

Pharaoh gave Yoseif the name Tzafnas Paneiach [the man to whom hidden things are revealed], and he gave him Osnas, the daughter of Poti Phera, priest [chief] of On as a wife. Yoseif [then] went out over the land of Egypt.

Targum Jonathan on Genesis 41:45

And Pharoh called the name of Joseph, The man who revealeth mysteries. And he gave him Asenath, whom Dinah had borne to Shekem, and the wife of Potiphera prince (Rabba) of Tanis had brought up, to be his wife. And Joseph went forth ruler over the land of Mizraim.

וְיוֹסֵף֙ בֶּן־שְׁלֹשִׁ֣ים שָׁנָ֔ה בְּעׇמְד֕וֹ לִפְנֵ֖י פַּרְעֹ֣ה מֶֽלֶךְ־מִצְרָ֑יִם וַיֵּצֵ֤א יוֹסֵף֙ מִלִּפְנֵ֣י פַרְעֹ֔ה וַֽיַּעֲבֹ֖ר בְּכׇל־אֶ֥רֶץ מִצְרָֽיִם׃ 46 E P Joseph was thirty years old when he entered the service of Pharaoh king of Egypt.—Leaving Pharaoh’s presence, Joseph traveled through all the land of Egypt.
Joseph, at thirty, assumed high office in Egypt, overseeing storage facilities and fields, and his reputation spread throughout the land. He married Osnath, built a grand house, and was greatly respected, increasing in greatness. The letter ל in the alphabet represents Torah and its essence, taken by Moses from Joseph to give the Torah to the Jewish people. Jacob should have been at least a hundred and seven when Joseph was thirty, and fulfillment of a good dream can be anticipated up to twenty-two years later, as seen in Joseph's dream being fulfilled after twenty-two years. Yoseif was thirty when he appeared before Pharaoh and then traveled throughout Egypt as a ruler.

Commentary

Joseph, at the age of thirty, assumed high office in Egypt, traveling throughout the country to supervise storage facilities and familiarize himself with the fields, setting about his duties instead of remaining by Pharaoh's side like other ministers, his reputation spreading all over the land. Thirteen years after his original dreams, Joseph's status had changed significantly, and he traversed Egypt to implement his advice to Pharaoh.

Or HaChaim on Genesis 41:46:1

ויעבור בכל ארץ מצרים, he traversed the whole land of Egypt. This was in order to familiarise himself with all the fields, to gather information about where to establish silos, etc.

Radak on Genesis 41:46:1

ויצא יוסף מלפני פרעה, instead of remaining standing at Pharaoh’s side, like the other ministers, he left to set about doing his job.

Radak on Genesis 41:46:2

ויעבר בכל ארץ מצרים, he did not travel for pleasure but in the course of his new duties he had to traverse the whole country. His task consisted primarily of supervising that his instructions were being carried out.

Rashbam on Genesis 41:46:1

בן שלושים, and old enough to assume the burden of high office.

Sforno on Genesis 41:46:1

ויעבר בכל ארץ מצרים. In order to supervise the storage facilities in the cities and to organize matters. We find the prophet Samuel as traveling the length and breadth of the country instead of waiting for the people to come to him in Samuel I 7,16, וסבב בית אל...והמצפה, “and he made the rounds (annually), starting at Bet El and finishing at Mitzpah, his home.”

Steinsaltz on Genesis 41:46

Joseph was thirty years old as he stood before Pharaoh king of Egypt. Thirteen years had passed since his original dreams, due to which he was sold and exiled from his land (37:2). Since that time his status had changed beyond recognition. Joseph came out from before Pharaoh, and he passed through the entire land of Egypt in order to put into practice his advice to Pharaoh.

Tur HaArokh, Genesis 41:46:1

ויצא יוסף , “Joseph went forth.” This refers to Joseph’s reputation which spread all over the land. The word ויצא is used in a similar context in Ezekiel 16,14 ויצא לך שם בגוים, “your fame went forth among the nations.” Alternately, Joseph went on a whirlwind tour of Egypt, a country that he had been totally unfamiliar with up until then.

Jewish Thought

The term 'amad can signify standing upright, cessation and interruption, and enduring and lasting. When applied to God, it signifies permanence and everlasting existence, as seen in Zechariah 14:4. This will be further explained in the discussion of the meaning of 'foot'.

Guide for the Perplexed, Part 1 13:1

THE term ‘amad (he stood) is a homonym signifying in the first instance “to stand upright,” as “When he stood (be-‘omdo) before Pharaoh” (Gen. 41:46); “Though Moses and Samuel stood (ya‘amod)” (Jer. 15:1); “He stood by them” (Gen. 18:8). It further denotes “cessation and interruption,” as “but they stood still (‘amedu) and answered no more” (Job 32:16); “and she ceased (va-ta‘amod) to bear” (Gen. 29:35). Next it signifies “to be enduring and lasting,” as, “that they may continue (yo‘amedu) many days” (Jer. 32:14); “Then shalt thou be able to endure (‘amod)” (Exod. 18:23); “His taste remained (‘amad) in him” (Jer. 48:11), i.e., it has continued and remained in existence without any change: “His righteousness standeth for ever” (Ps. 111:3), i.e., it is permanent and everlasting. The verb applied to God must be understood in this latter sense, as in Zechariah 14:4, “And his feet shall stand (ve-‘amedu) in that day upon the Mount of Olives” (Zech. 14:4), “His causes, i.e., the events of which He is the cause, will remain efficient,” etc. This will be further elucidated when we speak of the meaning of regel (foot). (Vide infra, chap. xxviii.) In the same sense is this verb employed in Deuteronomy 5:28, “But as for thee, stand thou here by me,” and Deuteronomy 5:5, “I stood between the Lord and you.”

Midrash

Joseph was highly esteemed in Egypt, receiving gifts from all the people and being appointed as Pharaoh's second in command. He married Osnath, the daughter of Potipheira, and built a grand house with a temple and a throne. Joseph was given an army of forty thousand six hundred men and was greatly loved and respected by all, increasing continually in greatness. Joseph was thirty years old when he stood before Pharaoh, and his wisdom was greatly increased by the Lord.

Bereshit Rabbah 90:4

“Pharaoh called Joseph's name Tzafenat Paane’aḥ and he gave him Asenat, daughter of Potifera, priest of On, as a wife. Joseph went out over the land of Egypt” (Genesis 41:45). “Pharaoh called Joseph's name Tzafenat Paane’aḥ” – Rabbi Yoḥanan said: He reveals hidden matters [tzefunot] and it is easy [noḥot] for him to state them. Rabbi Ḥizkiya said: With knowledge, he reveals hidden matters [tzefunot], and assuages [meniaḥ] the spirit of people with them. The Rabbis say: Tzadi – seer [tzofeh]; peh – redeemer [podeh]; nun – prophet [navi]; tav – supporter [tomekh]; Peh – interpreter [poter]; ayin – clever [arum]; nun – understanding [navon]; ḥet – prognosticator [ḥozeh]. (These are the Hebrew letters that spell Tzafenat Paane’aḥ.) “Joseph was thirty years old as he stood before Pharaoh, king of Egypt. Joseph came out from before Pharaoh, and he passed through the entire land of Egypt” (Genesis 41:46). Rabbi Aḥa said: You came to reveal that you are the son of the hidden one. (Rachel was hidden when Jacob and his family confronted Esau, as the midrash will go on to explain. ) Regarding them all, it is written: “The maidservants approached” (Genesis 33:6); “Leah, too, approached…” (Genesis 33:7). But regarding Joseph it is written: “Then Joseph and Rachel approached” (Genesis 33:7). Joseph said: ‘This wicked one has a covetous eye…’ (Joseph did not want Esau to direct his eyes at Rachel, and therefore he stood tall and obscured her (see Bereshit Rabba 78:10).) The Holy One blessed be He said to him: ‘You obscured your mother from sight and stood tall. I will repay you and elevate you’ – “Joseph was thirty years old [as he stood before Pharaoh]” (Genesis 41:46).

Midrash Tanchuma Buber, Vaera 17:1

(Exod. 9:13:) GO EARLY IN THE MORNING. This text is related (to Prov. 22:29): DO YOU SEE SOMEONE DILIGENT AT HIS WORK?… (Exod. R. 11:1; PR 6:2.) Rabbi Judah and Rabbi Nehemiah disagree. R. Judah says: It is speaking about Joseph. When he was sold into Egypt, he was diligent in his work (according to Gen. 39:11): AND HE CAME INTO THE HOUSE (of Potiphar) TO DO HIS WORK. (Prov. 22:29, cont.:) HE SHALL STAND BEFORE KINGS. This is Joseph. What is written about him (in Gen. 41:46)? Now Joseph was thirty years old [when he stood before Pharaoh, the king of Egypt]. (Prov. 22:29, cont.:) HE SHALL NOT STAND BEFORE THE OBSCURE. This refers to Potiphar's wife. (Cf. Cant. R. 1:1:1, according to which the obscure (literally: darkened) one is Potiphar, whose eyes the Holy One darkened by making him a eunuch. See Gen. 37:36, part of which can be translated, POTIPHAR, A EUNUCH OF PHARAOH.)

Pirkei DeRabbi Eliezer 48:2

Rabbi Elazar, son of 'Azariah, said: Is it not so that the Israelites did not dwell in Egypt except for 210 years? But in order to teach thee, know that this is so, come and see; for when Joseph went down to Egypt he was seventeen years old, and when he stood before Pharaoh he was thirty years old, as it is said, "And Joseph was thirty years old when he stood before Pharaoh, king of Egypt" (Gen. 41:46). And the seven years of plenty, and the two years of famine, behold, they are nine-and-thirty years (in all). And Levi, the son of Jacob, was six years older than Joseph, and when he went down to Egypt he was forty-five years, and the years of his life in Egypt were ninety-two years; behold, all of them (amount to) 137 years, (as it is said,) "And the years of the life of Levi were an hundred thirty and seven years" (Ex. 6:16). On his going down to Egypt, his wife bare unto him Jochebed, his daughter, as it is said, "And the name of Amram's wife was Jochebed" (Num. 26:59), and she was 130 years when she bare Moses, (as it is said,) "And Moses was fourscore years old when he stood before Pharaoh" (Ex. 7:7). || Behold, (the total is) 210 years in all. And thus it says, "And they shall serve them; and they shall afflict them four hundred years" (Gen. 15:18).

Seder Olam Rabbah 2:2

Our forefather Jacob was 63 when he was blessed. Ishmael died at that time as is written, "Esau saw that Isaac had blessed...Jacob listened to his father...Esau saw [the Canaanite women] were bad [in the eyes of Isaac]...Esau went to Ishmael..."(Genesis 28:9). There seems no need for the verse to state "sister of Nebaioth." What do we learn from the fact that it says "sister of Nebaioth"? We learn that Ishmael died and Nebaioth [Ishmael's firstborn therefore] married off his sister to Esau. Jacob our forefather hid [from Esau] 14 years in the land of Israel and served Eber. Eber died two years after Jacob went to Aram-Naharaim. [Jacob] left and went to Aram-Naharaim and he was found by the well when he was 77 years old and he was in Laban's house for 20 years: 7 before he married any matriarchs, 7 from when he married in the Matriarchs and 6 years after the 11 tribes and Dinah were born. It comes out that all the tribes were born in seven years besides Benjamin. Each and every one each 7 months. He left Aram-Naharaim and came to Succoth and stayed there 18 months as is written "And Jacob went to Succoth" (Genesis 33:17). He left Succoth and went to Bet El and made 6 new encampments close to the place.

Sefer HaYashar (midrash), Book of Genesis, Miketz 9

And in the morning the king commanded all the people of Egypt to bring unto Joseph offerings ‎and gifts, and whosoever transgressed the words of the king shall die. And they erected a ‎great platform in the streets of the city, and they spread cloth over it, and whosoever brought ‎anything unto Joseph had to place it on that platform. And all the people of Egypt brought ‎their gifts to that place, one a golden earring, and one a ring, and different ornaments of gold ‎and silver and of onyx stones, and of bdellium, they cast upon the platform, every one ‎according to what he possessed. And Joseph took all these things and put them into his ‎treasures. And all the princes and governors of the king's provinces exalted Joseph, and they ‎like wise brought him many gifts when they saw that the king had selected him for his second. ‎And the king sent unto Potipheira, son of Archiron, the priest of Ou, and he took Osnath his ‎youngest daughter, and he gave her unto Joseph for wife. And the maiden was of very comely ‎appearance, a virgin whom no man ever knew; and Joseph took her for his wife. And the king ‎said unto Joseph: I am Pharaoh, and without thee shall no man lift up his hand or foot to go out ‎or to come in, among all my people in all the land of Egypt. And Joseph was thirty years old ‎when he stood before Pharaoh, and Joseph went out from the presence of the king and he ‎was second of the king in Egypt. And the king gave unto Joseph one hundred servants to wait ‎on him in his house, and Joseph like wise sent and purchased many servants to be in the ‎house of Joseph. And then Joseph built unto himself a grand house like the palace of a king, ‎before the court of the king's residence. And in that house he made a large temple, very fine ‎in appearance, and very commodious to dwell in. Three years Joseph was in preparing these ‎things. And Joseph made unto himself a very costly throne of gold and of silver in abundance, ‎decked with onyx stones, and with bdellium, and he made upon it the likeness of the whole ‎land of Egypt, as also the likeness of the river of Egypt, which watereth all the land of Egypt. ‎Joseph dwelt securely in his house, upon the throne that he made unto himself, and the Lord ‎still increased the wisdom of Joseph. And all the inhabitants of Egypt, the servants of Pharaoh, ‎as well as the princes, loved Joseph exceedingly, for this was destined by the Lord concerning ‎Joseph. The Lord was with Joseph, and he increased continually in greatness, and his fame ‎spread throughout the earth. And Joseph had an army of warriors ready to march into the ‎field, to the number of forty thousand and six hundred men, all capable to give assistance unto ‎the king and unto Joseph against any enemy, besides he had all the princes of the king and his ‎servants and the inhabitants of Egypt beyond number. And Joseph gave unto his heroic men ‎and unto all his hosts, shields and spears and helmets and sling stones.‎

Musar

The letter ל in the alphabet alludes to Jacob, Levi, Yehudah, and Joseph, representing the study of Torah and its essence. Moses, as the third child and representative of Torah, took Joseph's essence with the Jewish people when they left Egypt, enabling him to give them the Torah later on.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 66

The allusion to the study (למוד) of Torah is found in the letter ל. There are four letters in the alphabet which contain the letter ל when spelled out: אל"ף, גימ"ל, דלי"ת, למ"ד. The ל in the letter אל"ף alludes to Jacob, who is the "big" א of Adam, as we have pointed out earlier. He is the שר ואלוף ושורש העולם, the Prince, the Champion, the root of the whole world. The letter ל in the גימ"ל alludes to Levi, who was the third son born to Leah. This tribe may be considered as associating Torah study already with its formation within the mother's womb. Moses, who represents Torah more than anyone else, was also the third child of his mother. He handed us the Torah in the third month, a Torah intended for a people divided into the three groups of כהן-לוי-ישראל, viz. Shabbat 88a. [This allusion is expanded even further in the Talmud. Ed.] The letter ל in the דלי"ת alludes to Yehudah who was the fourth son of Leah. He provided the fourth leg of G–d's Throne. When the letter ל is spelled as a word, we have the word למוד, study, the essence of Torah. This is an allusion to Joseph who represents the "crown" of Torah. Another way of viewing the letter ל is to focus on its numerical value, i.e. 30 ,שלושים. When Joseph attained his position of power the Torah describes him as בן שלושים שנה בעמדו לפני פרעה, "Thirty years old when he stood before Pharaoh (41,46). Thus the mystical dimension of the letter ל is the "crown" of Torah. The Torah reports (Exodus 13, 19) that Moses took the bones of Joseph, (when the Jews left Egypt. He fulfilled a promise given to Joseph on oath by his surviving brothers.) the word for "bones" in Hebrew being the same as the word for "essence," i.e. עצם. The Torah's report then has a dual meaning, i.e. Moses took Joseph's essence with the Jewish people when they left Egypt. Having acquired Joseph's essence, Moses was later able to give the Jewish people the Torah. To come back to the roots.

Talmud

Jacob should have been at least a hundred and seven years old when Joseph was thirty, and a hundred and sixteen when he arrived in Egypt. One should anticipate fulfillment of a good dream up to twenty-two years after the dream, as seen in Joseph's dream being fulfilled when his brothers bowed down to him after twenty-two years.

Berakhot 55b:2

From the same source, Rabbi Levi said: One should always anticipate fulfillment of a good dream up to twenty-two years after the dream. From where do we derive this? From Joseph, as it is written in the story of Joseph’s dream: “These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren” (Genesis 37:2); and it is written: “And Joseph was thirty years old when he stood before Pharaoh King of Egypt” (Genesis 41:46). From seventeen to thirty how many years are they? Thirteen; and add seven years of plenty and two of famine; the total is twenty-two and only then was the dream fulfilled when his brothers came and bowed down to him.

Megillah 17a:3

If we calculate these sixty-three years and the fourteen until Joseph was born, this means that Jacob should have been seventy-seven at the time of Joseph’s birth. And it is written: “And Joseph was thirty years old when he stood before Pharaoh” (Genesis 41:46). This indicates that Jacob should have then been at least a hundred and seven years old when Joseph was thirty. Add the seven years of plenty and the two of famine, and this would then indicate that Jacob should have been a hundred and sixteen years old when he arrived in Egypt in the second year of the famine.

Targum

Yoseif was thirty years old when he appeared before Pharaoh in Egypt and then traveled throughout the land as a prince and ruler. [Onkelos Genesis 41:46, Targum Jonathan on Genesis 41:46]

Onkelos Genesis 41:46

Yoseif was thirty years old when he stood before Pharaoh, king of Egypt. Yoseif left Pharaoh’s presence, and traversed throughout the entire land of Egypt.

Targum Jonathan on Genesis 41:46

And Joseph was a son of thirty years when he stood before Pharoh, king of Mizraim. And Joseph went out from Pharoh, and passed, a prince and a ruler, through all ,the land of Mizraim.

וַתַּ֣עַשׂ הָאָ֔רֶץ בְּשֶׁ֖בַע שְׁנֵ֣י הַשָּׂבָ֑ע לִקְמָצִֽים׃ 47 E During the seven years of plenty, the land produced in abundance.
During the seven years of plenty, the earth produced abundant crops, with Joseph overseeing the collection and storage of grain fist by fist, ensuring that each city had enough food without relying on outlying areas. The me'il garment is described as wrapping around the body with no sleeves, Ibn Ezra relates "ve-kamatz" to "li-kematzim" meaning to gather, and Targum describes the storehouses being filled completely with every blade producing two handfuls of grain during the years of abundance.

Commentary

During the seven years of plenty, the earth produced abundant crops, with even a single kernel yielding multiple handfuls of flour. The term "kematzim" refers to storing the grain fist by fist, with the yield being extensive and enough to fill storehouses. Joseph's overseers collected a fifth of a fistful from each farmer's barn as part of the grain to be stored for the future.

Da'at Zekenim on Genesis 41:47:1

לקמצים, “in fistfuls.” Joseph’s overseers took a fifth of a fistful, even of the last fistful remaining in the farmer’s barn, as part of the grain to be stored for the future.

Rabbeinu Bahya, Bereshit 41:47:1

ותעש הארץ. “the earth produced.” This is a reference to the crops the earth produced during the seven years of plenty The root עשה is often associated with crops as we find in Leviticus 25,21 וצויתי את ברכתי לכם ...ועשת את התבואה, “and I will direct My blessing toward you and it (the earth) will produce the crop sufficient for three years.”

Rabbeinu Bahya, Bereshit 41:47:2

לקמצים, “by the handfuls.” The word‘s meaning is similar to לגמצים, i.e. ”digging a pit.” The letter ק is interchangeable with the letter ג. when the letters גיכ'ק are involved. Another example is ויציקו את ארון האלו-הים, “and they set down the Ark of G’d.” the word ויציקו is equivalent to ויציגו. as we know it from Genesis 43,9 והצגתיו לפניך ”I will make him stand upright in your presence (bring him back safely).”

Radak on Genesis 41:47:1

ותעש הארץ, the earth produced harvests לקמצים, even a single kernel produced many handfuls. [possibly by “kernel” the author refers to a kernel of seed. Ed.]

Ramban on Genesis 41:47:1

‘LIKMATZIM’ (HANDFULS). They stored up the grain handful upon handful, fist by fist. This is the language of Rashi. Onkelos translated it as, “into store houses,” since excavations made in the earth for storage or other purposes are called ‘kmatzim.’ He is hid now in one of ‘hap’chothim’ (the pits), (II Samuel 17:9.) Jonathan translated, “in one of the kumtza.” Similarly, he always translated the term pachath as kamtza, which is related to the expression, He that diggeth ‘gametz’ (a pit), (Ecclesiastes 10:8.) as the letter gimmel serves here as kuph, just as it serves as a kaph in the following verses: Never lacking in ‘hamazeg’ (mingled wine), (Song of Songs 7:3.) the word hamazeg being derived from the term, ‘Mas’cha’ (She hath mingled) her wine; (Proverbs 9:2.) ‘v’chano’ which Thy right hand hath planted, (Psalms 80:16. Translated: ‘And of the stock’ which Thy right hand hath planted. But Ramban explains it as: “And of the garden, etc.”) which is like ganoh (garden); ‘vayisachru’ the fountains of the murmuring deep, (Above, 8:2.) which is like vayisagru (and they were closed); To their native land (‘m’churatham’); (Ezekiel 29:14 (m’churatham); 16:3 (m’chorotayich).) Thy origin (‘m’chorothayich’) and thy birth; (Ezekiel 29:14 (m’churatham); 16:3 (m’chorotayich).) And I will give over (‘v’sikarti’) Egypt. (Isaiah 19:4.) In all of these cases the kaph and the gimmel are alike. The kuph and the kaph are often alike, as in kova and chova, (both meaning “hat”); (I Samuel 17:38 (kova); 17:5 (chova).) ‘tikein’ (he set in order) many proverbs, (Ecclesiastes 12:9.) the word tikein being like the term sichein in the verse, Who has directed (‘sichein’) the spirit of the Eternal? (Isaiah 40:13.) Our Rabbis have said in connection with the term jewelry: tachshitim and takshit. Similarly, it is said, ‘Vayatziku’ (And they set down) the ark of G-d — but Abiathar went up — until all the people hath passed out of the city, (II Samuel 15:24.) and the Targum translates: “And they put down the ark,” thus making vayatziku as vayatzig, just as it is said concerning it, And they brought in the ark of the Eternal, ‘vayatzigu’ (and set it) in its place, (Ibid., 6:17.) the word being derived from the expressions, ‘atziga’ (let me place) with thee, (Above 33:15.) and ‘v’hitzagtiv’ (And I will set him) before thee. (Further, 43:9.)

Rashbam on Genesis 41:47:1

ותעש הארץ, it produced bountiful harvests. We find the root עשה use in the same sense in Leviticus 25,21 when the Torah describes the bountiful harvests preceding the shemittah year in the words ועשת את התבואה לשלוש השנים, “it will produce a harvest sufficient for the three years.”

Rashbam on Genesis 41:47:2

לקמצים, a single stalk of grain would yield several handfuls of flour.

Rashi on Genesis 41:47:1

ותעש הארץ AND THE EARTH BROUGHT FORTH — understand it as the Targum does: the inhabitants of the land gathered. Still the word ותעש does not really lose its meaning of “doing” or “making”.

Rashi on Genesis 41:47:2

לקמצים BY HANDFULS — they stored up the grain handful upon handful, fist upon fist.

Rav Hirsch on Torah, Genesis 41:47:1

קמץ) לקמצים die Hand voll nehmen, verwandt mit כמס, bergen). Wo sonst nur eine einzige Frucht stand, da kamen jetzt händevoll.

Siftei Chakhamim, Genesis 41:47:1

The word does not lose its meaning of doing, making. [Accordingly,] ותעש refers to הארץ, which made storehouses. And הארץ refers to the people of the land, as in: “When a land sins” (Yechezkel 14:12).

Steinsaltz on Genesis 41:47

The earth produced, during the seven years of plenty, in abundance [ kematzim ]. The grains of a single stalk amounted to a handful [ kometz ], or several handfuls. 8 Alternatively, some explain that this means that the earth produced enough to fill the storehouses. 9 In any event, the verse expresses the fact that the yield of the land was extensive.

Tur HaArokh, Genesis 41:47:1

לקמצים, “by the handful.” Rashi translates it as “handful over handful.” Other commentators understand this as what the farmers did with the crop, i.e. they hoarded and stashed it away in anticipation of the eventual famine. Onkelos understands the expression as meaning “to store underground,” in line with excavations in the earth which are performed in order to store and preserve valuables, which are referred to as קומצין in Yonathan ben Uziel on our verse. [the Hebrew קומץ, i.e. the hollow of the hand enclosed by the middle three fingers, is also used in Aramaic as describing hollow areas, such as holes in excavated earth. Ed.]

Midrash

During the seven years of plenty, the earth produced abundantly, with produce going directly from reaping to the mill for savings. Joseph gathered food from the land of Egypt, storing it in cities and outskirts, with each land preserving its own produce. Rabbi Neḥemya suggested using dust and ashes to preserve the food, while the Rabbis emphasized the abundance of grain stored away, ensuring that each city's residents would have enough to eat without needing to rely on outlying areas.

Bereshit Rabbah 90:5

“The earth produced, during the seven years of plenty, in abundance” (Genesis 41:47). “The earth produced, during the seven years of plenty, in abundance [likmatzim]” – Rabbi Yoḥanan said: From the reaping [kotzetz] kometz]> to the mill, (The produce could go directly from reaping to the mill, without the common intermediary processes such as threshing and winnowing. ) for savings [dekamtzeta] and not for savings. (Many commentaries argue that this phrase should not appear in the statement of Rabbi Yoḥanan. ) The Rabbis say: For savings and not for savings. (There was enough to eat, and to store away for future use. Alternatively, the produce filled the storehouses and there was even more. ) “He gathered all the food of the seven years that were in the land of Egypt, and placed food in the cities; he placed the food of the fields that were around the city in it” (Genesis 41:48). “Joseph amassed grain like the sand of the sea, very much, until one stopped counting, as it was without number” (Genesis 41:49). “He gathered all the food…he placed the food of the fields that were around the city in it” – he placed what was in the outskirts of Tiberias into Tiberias, and what was on the outskirts of Tzippori into Tzippori, (These cities are located in the land of Israel and not in Egypt; they are cited merely as examples. ) because each and every land preserves its own produce. (The produce will be better preserved when stored near the place where it was grown. ) Rabbi Neḥemya said: He placed dust and ashes in them, materials that preserve produce. The Rabbis say: If all the residents of Tiberias were to gather and eat everything that is within the boundaries of Tiberias, and all the residents of Tzippori to eat what is within the boundaries of Tzippori, each of them would get not even a handful. That is what is said: Blessing is located in the storehouses – “Joseph amassed grain like the sand of the sea, very much…” (Genesis 41:49). (When the grain was stored away it increased. This is how it was possible for the grain grown around each city to suffice for the residents of that city, without resorting to using grain grown in outlying areas further from the city. )

Quoting Commentary

Ramban explains that the me'il is a garment that wraps around the whole body from the neck downwards with no sleeves, with skirts and a piece for the neck, not a shirt as Rashi suggested. Ibn Ezra relates "ve-kamatz" to "li-kematzim" meaning to gather, while Rabbeinu Bahya interprets the leaving of Egypt as for the glory of God's name, linking it to the need for the Shekhinah even in celestial circles.

Ibn Ezra on Leviticus 2:2:1

AND HE SHALL TAKE. Ve-kamatz (and he shall take) is related to the word li-kematzim (in heaps) (Gen. 41:47). (According to this interpretation, ve-kamatz (and he shall take) means and he shall gather.) Our sages explained that melo kumtzo means a handful. (See Menachot 9a, 18b.) Their words are true.

Rabbeinu Bahya, Shemot 13:8:2

A kabbalistic approach: The verse tells us that the fact that I was able to leave Egypt was all for the sake of His glory and His Name. It is somewhat similar to what Moses exclaimed in the song after crossing the Sea of Reeds: זה קלי ואנוהו, a complimentary reference to the שכינה including G’d’s Highest Presence. The meaning is that the שכינה in Israel is not merely something needed for the ordinary Israelite, but it is a phenomenon necessary even in celestial circles. This is what Joshua had in mind when he said (Joshua 7,9, after the Israelites’ humiliating defeat at Ai) “and what are You going to do בעבור שמך הגדול in order to bolster Your great name?” When the Torah immediately carries on (verse 9) by writing “this shall be a sign on your hand and a remembrance between your eyes,” the idea is that the concept the Torah has revealed to us here must be commemorated by us in a tangible form, i.e. by means of the phylacteries. The word והיה is an instruction to ensure that this will be realised. We have something similar in Genesis 41,47 ותעש הארץ which Onkelos translates as וכנשו “they are to gather in.” In our situation the Torah means: “He has gathered me up for the sake of His attributes.”

Ramban on Exodus 28:31:1

ME’IL’ (ROBE). Rashi commented: (On Verse 4 above.) “This was a kind of shirt, and so also was the k’thoneth, except that the k’thoneth was worn next to the body and the me’il is a term for the upper [outer] shirt.” But this is not so, for the me’il is a garment in which one wraps oneself, just as Scripture says, and he [Samuel] is covered with a ‘me’il’, (I Samuel 28:14.) and it is further written, ‘y’atoni’ (He hath covered me) with ‘me’il’ (the robe) of righteousness, (Isaiah 61:10.) and the term atiyah (enwrapping) does not apply to a shirt, but to a garment with which one covers oneself, as it is said, ‘oteh’ (Who coverest Thyself) with light as with a garment, (Psalms 104:2.) it being associated with the term atoph (enveloping onself). And so we find: and his upper lip ‘ya’teh’ (he shall cover up, (Leviticus 13:45.) [which Onkelos renders] yitatoph. (This shows that atiyah and atoph are identical terms.) This is identical with the word kardunin (In our Rashi: kardutin.) from the Targum of Jonathan ben Uziel which the Rabbi [Rashi] mentioned [as his translation of the word me’il], for this kardunin is used for enwrapping oneself, something akin to the form of the ephod with which [the High Priest] envelops the half of his body that is towards his feet. But if a me’il was a kind of shirt [as Rashi said], then me’il and kardunin would not be alike at all. Another proof is the verse, and he seized the skirt of ‘me’ilo’ (his robe), and it rent. (I Samuel 15:27.) Thus the me’il has skirts and is not a kind of shirt. Rather, the me’il is a garment which enwraps the whole body from the neck downwards to the feet of the person, and has no sleeves at all. Now in other me’ilim there is a piece of garment for the neck, covering the whole of it, and sewed on [with a needle], this garment being called pi me’il (the hole of the robe), but with reference to this me’il Scripture commanded that it be woven together with the robe. (Verse 32.) The me’il is entirely slit frontwise till the bottom, and he put his head through the hole on top; thus the neck [of the priest] is enwrapped with the hole of the me’il, and in front of him are the two skirts with which he covers or uncovers himself at will — something like [our] cloak which has no head-tire. Now since the seam divides the front part of the me’il and separates it all the way downwards, therefore the term atiyah (enwrapping) is always used in connection with it [as explained above]. Nor do I know either (I.e., “in addition to that which I did not understand in Rashi’s definition of the me’il [as explained above], I also do not know why etc.”) why the Rabbi [Rashi] made the bells independent objects, stating that there was one bell between every two pomegranates. (Rashi, Verse 33.) For if so, the pomegranates served no purpose. And if they were made just for ornament, why were they made like hollow pomegranates? Let him rather make them like golden apples! Moreover, Scripture should have explained with what the bells should be hung, and whether rings should be made on which to hang the bells. Instead, [we must say that] the bells were inside the pomegranates themselves, for the pomegranates were hollow and made in the shape of small pomegranates that have not yet burst open, (Zebachim 88b.) and the bells were hidden inside but visible through them. Now Scripture has not specified their number. But our Rabbis have said (Zebachim 88b.) that there were seventy-two bells and within them there were seventy-two clappers; he hung thirty-six on one side and thirty-six on the other side, as is found in Tractate Zebachim, in the chapter The Altar Sanctifies. (Zebachim 88b.) From here also you may learn that the me’il was not a sort of shirt or kthoneth [as Rashi wrote], but instead it had skirts [front and back, and therefore the Rabbis speak of “one side” and “the other side” of the me’il]. Similarly Rashi wrote (On Verse 4 above.) that “the mitznepheth (mitre) is a kind of domed helmet, for in another place (Verse 40.) the verse calls it migba’oth, which we translate in the Targum kov’in (helmets).” This also is not correct, for the Rabbis have said (The source is not known. See my Hebrew commentary, p. 476.) that the mitznepheth was sixteen cubits long. Thus it was a sort of turban with which the head is wrapped, as he wound it around and around his head, fold upon fold. Moreover, the mitznepheth of the High Priest is nowhere called migba’oth [as Rashi said]. It is only with reference to the ordinary priests that Scripture calls the head-dress migba’oth, (Further, 39:28. [And they made… the ‘mitznepheth’ (mitre) of fine linen, and the ornamented ‘migba’oth’ (head-tires) of fine linen. — Thus Scripture distinguishes between the two garments, since the mitznepheth was made for Aaron and the migba’oth for Aaron’s sons. So how did Rashi write of the mitznepheth that in another place Scripture calls it migba’oth?) and these too were a sort of turban, (Ramban’s intent is as follows: Even if we were to say that Rashi intended to state that the head-dress for the High Priest here called mitznepheth is for the common priest elsewhere called migba’at, that too, continues Ramban, would not be correct; since the head-dress for the common priest is also called mitznepheth, as explained in the text (Gur Aryeh). Thus according to Ramban the head-dress for the common priest is called both mitznepheth and migba’at, while that of the High Priest is called only mitznepheth.) except that they were set upon (The difference between the two attires is thus clear. The head-dress of the High Priest — i.e., the mitznepheth — was wound around his head in several folds like a turban, and the one for the common priest was also wound in folds (hence its name mitznepheth) but set upon his head and came up like a conical helmet [hence its other name — migba’at]. See also Ramban further on Verse 37, and 29:7.) the head and the folds came up like a sort of [conical] helmet which is the kovei’a, as Onkelos rendered it. For migba’at is like mikba’at, as I have said in Seder Mikeitz, (Genesis 41:47 (Vol. I, pp. 505-506).) as the letter gimmel serves here as kuph, excepting that the migba’at was also wound like a mitznepheth. It is for this reason that the Sages always mention in Torath Kohanim (Sifra Tzav, 2:1. — For the term Torath Kohanim see above Note 19.) the mitznepheth both in relation to the High Priest and the common priest. And in Tractate Yoma (Yoma 71b.) we have been taught [in a Mishnah]: “A High Priest ministers [the Divine Service] in eight garments, and a common priest in four — in tunic, breeches, mitznepheth (mitre), and belt. To these the High Priest adds the breastplate, the ephod, the upper garment, and the frontplate.” (Thus it is clear that the term mitznepheth applies to the head-dress of both the High Priest and the common priest. As to why the head-dress of the common priest is also called migba’at, see Note 115 above.)

Targum

During the seven years of abundance, the earth produced grain for storehouses in abundance, filling them up completely with every blade producing two handfuls.

Onkelos Genesis 41:47

The earth produced [The inhabitants of the land stored up] during the seven years of abundance by handfuls [grain for store-houses].

Targum Jonathan on Genesis 41:47

And the earth (so) brought forth, that every blade made two handsfull in the seven years of plenty, until all the granaries were full.

וַיִּקְבֹּ֞ץ אֶת־כׇּל־אֹ֣כֶל ׀ שֶׁ֣בַע שָׁנִ֗ים אֲשֶׁ֤ר הָיוּ֙ בְּאֶ֣רֶץ מִצְרַ֔יִם וַיִּתֶּן־אֹ֖כֶל בֶּעָרִ֑ים אֹ֧כֶל שְׂדֵה־הָעִ֛יר אֲשֶׁ֥ר סְבִיבֹתֶ֖יהָ נָתַ֥ן בְּתוֹכָֽהּ׃ 48 E And he gathered all the grain of the seven years that the land of Egypt was enjoying, (the seven years that the land of Egypt was enjoying Lit. “the seven years that were in the land of Egypt.”) and stored the grain in the cities; he put in each city the grain of the fields around it.
Joseph stored various types of food in cities during the years of plenty, paying farmers to encourage cooperation, mixing earth with grain to prevent spoilage, ensuring enough food for everyone in Egypt. The abundance of food stored in cities like Tiberias and Tzippori sufficed for the residents without needing to use grain from outlying areas, symbolizing abundance in Egypt and famine in other lands. Joseph's interpretation of the dream indicated widespread famine in other countries due to their inability to store food, while in Egypt, the grain was stored locally in cities like Tiberias and Tzippori.

Commentary

Joseph stored up all the food available, including various types of food, in cities to prevent waste and ensure that the population had enough to survive during the years of famine, and he may have paid the farmers to encourage cooperation. The term "all the food" does not refer to every single item but rather to a variety of foodstuffs, and the food was stored locally to preserve it better. The practice of mixing earth from the field with the grain helped prevent spoilage.

Chizkuni, Genesis 41:48:1

אוכל שדה העיר, “he stored inside each city the kind of food had had grown in the vicinity of that city.” By doing this it would be near at hand when the time came for drawing on these supplies.

Ibn Ezra on Genesis 41:48:1

ALL THE FOOD. All is not to be taken literally, for if it were, then all should have starved to death. All in And all countries came (v. 57) is similar. (It is not to be taken literally. It doesn’t mean each and every individual came.) The meaning of And he gathered up all the food is: and Joseph gathered as much of the food as he could.

JPS 1985 Footnotes, Genesis 41:5

Lit. “the seven years that were in the land of Egypt.”

Or HaChaim on Genesis 41:48:1

ויקבץ את כל אכל, He collected all the food, etc. According to the commentary on verse 34 that the word וחמש meant setting aside a tax of 20% the words "all the food" refer to the king's share. According to the alternative commentary that the word וחמש means lending a sense of urgency to the measures to be taken, the verse may be explained literally; Joseph collected the entire excess of that year's harvest over average years' harvests. He bought up all the excess. The farmers offered it for sale seeing they had no use for it.

Rabbeinu Bahya, Bereshit 41:48:1

ויתן אכל בערים, “he placed food supplies in the cities.” The fact that previously the Torah had spoken of כל אכל, and here it speaks merely of אכל, shows that in the previous verse the word כל did not refer to quantity but to variety, i.e. “all types of food, not only grain.” אכל שדה העיר אשר סביבותיה נתן בתוכה, “the food of the field around each city he placed within it.” Joseph’s procedure as reported here caused our sages (Bereshit Rabbah 90,5) to state that when local food supplies are stored locally, such food supply will keep as the earth of that neighbourhood acts as a preservative for what it has produced.

Radak on Genesis 41:48:1

ויקבוץ את כל אוכל, we already explained this on verse 35.

Radak on Genesis 41:48:2

ויתן אכל בערים, he built all the storage silos in the towns and not in the villages. The twenty percent of the harvest the farmers in the villages had to turn in, Joseph stored in the cities.

Ramban on Genesis 41:48:1

AND HE STORED UP ALL THE FOOD. “He” refers to Joseph mentioned above. (In Verse 46: And Joseph was…) The same applies to the following verse: And Joseph piled up grain… until he ceased numbering. (Verse 49 here.) The pronoun “he” refers to Joseph, who was mentioned. Now Rabbi Abraham ibn Ezra said that the phrase, all the food, is not to be understood literally, for otherwise they would have died of famine immediately. A similar case is the verse, And all the lands came into Egypt to Joseph to buy grain. (Verse 57 here. This verse is also not to be understood in its literal sense since Jacob and Benjamin did not come to buy grain.) The meaning of he stored up all the food is only that Joseph stored up all the food which he could. It appears to me to be correct that Joseph gathered all food under his control, and he gave enough of it every year for sustenance to the Egyptians, so that they should not squander it. This is the intent of his statement, And let them store up all the food of those good years that come, and pile up corn under the hand of Pharaoh… and hold it there. (Verse 35 here. Ramban thus makes a distinction between ochel (food) and ibur (corn). At the end of the paragraph, he will mention that Onkelos makes no distinction between them.) Now in view of the fact that it says, And let them store up all the food… and pile up corn, (Verse 35 here. Ramban thus makes a distinction between ochel (food) and ibur (corn). At the end of the paragraph, he will mention that Onkelos makes no distinction between them.) and [here in the verses before us] it says, And he stored up all the food… And Joseph piled up grain, this would indicate that he gathered whatever is eaten by man; corn, bread, and all food essential to life, even figs, fresh and dried, and similar things. He piled the corn — meaning the produce which is brought under a winnowing shovel and fan for fanning and cleansing — under the hand of Pharaoh, and he laid up in the cities enough of all the fruits for sustenance. Thus all the food was held in need for the years of famine to be drawn upon to the degree essential for life, and the balance of the corn he preserved in the storehouses. It is possible that Joseph paid them money from the royal treasures at a low market price. This was why the corn belonged to Pharaoh, and he sold it to them in the years of famine, just as it is written, And Joseph collected all the money that was found in the land of Egypt. (Further, 47:14.) It is possible that the king took it by force, saying: “I preserved it.” (For were it not for the king’s dream, the food of the seven years of plenty would have been squandered.) Onkelos, however, translated both ochel (food) and bar (corn) alike. (Calling them ibur. See Note 111.)

Rashi on Genesis 41:48:1

אכל שדה העיר אשר סביבתיה נתן בתוכה THE FOOD OF THE FIELD WHICH WAS ROUND ABOUT EVERY CITY LAID HE UP IN THE SAME — for every district preserves its own produce; and for this people always put amongst the grain some of the earth of the place in which it grows and this prevents it decaying (Genesis Rabbah 90:5).

Rav Hirsch on Torah, Genesis 41:48:1

אשר היו בארץ מצרים. Weil die außerordentliche Fruchtbarkeit nur im Lande Mizrajim war, war die Gelegenheit zur Handelsausfuhr umsomehr gegeben, und umsomehr die Notwendigkeit, dem kontrollierend vorzubeugen.

Siftei Chakhamim, Genesis 41:48:1

Because every area preserves its produce. I.e., the verse implies that Yoseif stored all the produce that grew in a town’s area into that specific town. Why? Rashi explains, “Because every area preserves it produce...”

Siftei Chakhamim, Genesis 41:48:2

And they put among the grain some of the earth from the place... This is an opinion [also from Bereishis Rabboh] which explains it differently: They brought all the produce to [the capital of] Egypt, where Yoseif was. When it is written אכל שדה העיר ... נתן בתוכה, it means they needed to mix into the produce some of the soil from where it grew, but afterwards they would bring it to Egypt [for storage].

Steinsaltz on Genesis 41:48

He, Joseph, gathered all the food of the seven years that was in the land of Egypt and placed food in the cities; he placed the food of the fields that was around the city in it. In every city Joseph stored the produce that grew in its environs, both in order to keep the produce in the local climate to which it was accustomed, and also because each city could estimate accurately the amount of produce required for its inhabitants.

Tur HaArokh, Genesis 41:48:1

ויקבוץ את כל אכל, “he collected all the (surplus) food, etc.” Ibn Ezra is quick to point out that Joseph, of course, did not collect all the food, for had he done so the people would have died. The word כל is not always to be understood literally, as for instance in Genesis 41,56 וכל הארץ באו מצרימה, where it does not mean that the population of entire surrounding countries all came to Egypt. Nachmanides writes that Joseph first collected all the harvest, and released it in the form of rations per family. This is the meaning of the verse 41,35 “let them gather all the produce of the good years that are now coming and stockpile grain under Pharaoh’s authority, etc.” According to this verse, when the time came, Joseph collected every kind of crop including dried fruit, in order to have a stockpile and to prevent waste, [and eventual profiteering. Ed.] It is quite possible that Joseph paid cash to the farmers who handed in their crops in order to encourage them not to hold out on him. By doing this, the entire crop became legally Pharaoh’s, and was not only on loan to him. When the time came, Pharaoh could charge a higher price when the Egyptians bought it back, as no doubt prices had risen considerably by then, driven by international demand.

Tze'enah Ure'enah, Miketz 36

“The grain of the field around it” [41:48]. They took earth from the field and mixed the earth with the grain and the grain did not spoil. (Rashi, Genesis, 41:48.)

Midrash

During the seven years of plenty, the earth produced an abundance of food in Egypt, which was stored in cities like Tiberias and Tzippori. Joseph amassed grain to the point where it was without number, and the produce was preserved in the cities where it was grown, ensuring there was enough for everyone. The grain stored in the cities increased in blessing, allowing it to suffice for the residents without needing to use grain from outlying areas.

Bereshit Rabbah 90:5

“The earth produced, during the seven years of plenty, in abundance” (Genesis 41:47). “The earth produced, during the seven years of plenty, in abundance [likmatzim]” – Rabbi Yoḥanan said: From the reaping [kotzetz] kometz]> to the mill, (The produce could go directly from reaping to the mill, without the common intermediary processes such as threshing and winnowing. ) for savings [dekamtzeta] and not for savings. (Many commentaries argue that this phrase should not appear in the statement of Rabbi Yoḥanan. ) The Rabbis say: For savings and not for savings. (There was enough to eat, and to store away for future use. Alternatively, the produce filled the storehouses and there was even more. ) “He gathered all the food of the seven years that were in the land of Egypt, and placed food in the cities; he placed the food of the fields that were around the city in it” (Genesis 41:48). “Joseph amassed grain like the sand of the sea, very much, until one stopped counting, as it was without number” (Genesis 41:49). “He gathered all the food…he placed the food of the fields that were around the city in it” – he placed what was in the outskirts of Tiberias into Tiberias, and what was on the outskirts of Tzippori into Tzippori, (These cities are located in the land of Israel and not in Egypt; they are cited merely as examples. ) because each and every land preserves its own produce. (The produce will be better preserved when stored near the place where it was grown. ) Rabbi Neḥemya said: He placed dust and ashes in them, materials that preserve produce. The Rabbis say: If all the residents of Tiberias were to gather and eat everything that is within the boundaries of Tiberias, and all the residents of Tzippori to eat what is within the boundaries of Tzippori, each of them would get not even a handful. That is what is said: Blessing is located in the storehouses – “Joseph amassed grain like the sand of the sea, very much…” (Genesis 41:49). (When the grain was stored away it increased. This is how it was possible for the grain grown around each city to suffice for the residents of that city, without resorting to using grain grown in outlying areas further from the city. )

Quoting Commentary

The cows coming up out of the river symbolize plowing and the ears of corn symbolize the harvest, indicating abundance or famine. The abundance was only in Egypt, while famine was in all lands. Joseph's interpretation of the dream indicated that other countries would not be able to store food, leading to widespread famine. The fat cows feeding in the reed-grass in Egypt and the lean cows walking through the earth symbolize the distribution of abundance and famine.

Ramban on Genesis 41:2:1

AND BEHOLD, THERE CAME UP OUT OF THE RIVER. Since the land of Egypt is irrigated by the river, and it is from the river that abundance or famine befalls them, the king saw the cows coming up out of the river. The cows symbolize plowing, and the ears of corn symbolize the harvest, just as Joseph said, in which there shall be neither plowing nor harvest. (Genesis 45:6. Thus it is obvious that Joseph understood the characters in the dreams — i.e. the cows and the ears of corn — as symbolizing plowing and harvesting.) He saw that the river rose only slightly and there would thus be no plowing, and the little which will be planted in moist places, a wind blowing from the east, a wind from the Eternal (Hosea 13:15.) would burn them, even as he saw the ears of corn parched with the east wind. (Verse 6 here.) It would appear to be implied in the verses that the abundance was only in the land of Egypt, even as it said, Seven years of great plenty throughout all the land of Egypt; (Verse 29 here.) likewise the verse, And he stored up all the food of the seven years which was in the land of Egypt. (Verse 48 here.) But the famine, on the other hand, was in all the lands. And so did Joseph interpret it when he said, And there shall arise after them seven years of famine, (Verse 30 here.) and did not mention the land of Egypt. It was for this reason that in the other countries they were unable to store up food even if they had heard about it, as they undoubtedly did, for the matter was well known throughout their lands. Perhaps this was alluded to in the dream since with respect to the fat cows, it mentions, And they fed in the reed-grass, for it was there in Egypt that they fed and stood, but the lean ones, after they consumed the fat ones, walked to and fro through the earth, (Zechariah 6:7.) and Pharaoh did not know where they had gone.

Targum

In Genesis 41:48, both Onkelos and Targum Jonathan mention that Joseph gathered and stored the grain produced during the seven years of plenty in Egypt in the cities, including the grain from the fields surrounding each city.

Onkelos Genesis 41:48

He gathered in all the food [grain] of the seven years [that was produced] in the land of Egypt, and placed the food [grain] in the cities. The food [grain] of the fields surrounding each city was placed within [the city].

Targum Jonathan on Genesis 41:48

And they gathered all the produce of the seven years of plenty which were in the land of Mizraim, and he laid up the produce in the cities; the produce of the fields which were round about a city he laid up therein.

וַיִּצְבֹּ֨ר יוֹסֵ֥ף בָּ֛ר כְּח֥וֹל הַיָּ֖ם הַרְבֵּ֣ה מְאֹ֑ד עַ֛ד כִּי־חָדַ֥ל לִסְפֹּ֖ר כִּי־אֵ֥ין מִסְפָּֽר׃ 49 E So Joseph collected produce in very large quantity, like the sands of the sea, until he ceased to measure it, for it could not be measured.
The surplus of grain during Joseph's time was so vast that it could not be counted, likened to the sand of the sea, leading to wise storage practices for future use. The quality of materials determines a craftsman's status in Jewish thought, with religious philosophy being highly esteemed. Joseph's accumulation of corn during the years of plenty allowed each city to have enough to eat without relying on grain from other areas. Ramban, Rashi, and others provide interpretations of various biblical verses, linking them to the Sabbath and creation. The importance of counting and inclusion is highlighted in determining holiness, as seen in the example of Joseph's corn in Egypt.

Commentary

The grain surplus was so large that there was no known word to describe such a number, with farmers not bothering to count the piles they delivered, and Joseph's officials not counting either. The abundance of grain was described as being like the sand of the sea, with the grain withstanding decay for seven years. The counters gave up counting because the amount was so vast, leading to a wise economy by storing the surplus for future use. The phrase "until he stopped counting" indicated that the counters decided to give up due to the sheer magnitude of the surplus, with the term "because there were no numbers" signifying that they knew they would run out of numbers due to the vast amount. The surplus was so immense that they ceased trying to keep exact records, overwhelmed by the sheer mass of produce.

Haamek Davar on Genesis 41:49:1

Like the sand of the sea. Through Yoseif’s wisdom or through Hashem’s will, the grain withstood the forces of decay for seven years, just as the sand withstands the waves.

Or HaChaim on Genesis 41:49:1

עד כי חדל לספור, until he stopped counting. They stopped counting the accumulated amount of agricultural surplus because the people delivering the surplus for storage had not bothered to count it. Even though the Torah speaks about one fifth of the harvest being taxed, the farmers merely divided the harvest into five approximately equal piles, and delivered one pile to Joseph's silos. They did not bother to count the total amount they had harvested, however. Joseph's officials did not count, not having been told the amount the farmers claimed to have delivered.

Rabbeinu Bahya, Bereshit 41:49:1

עד כי חדל לספור, “until he stopped counting.” There came a point when instead of measuring the grain by the usual methods, i.e. employing the standard measure eypha, they simply counted the locations where grain had been stored.

Radak on Genesis 41:49:1

כחול הים, an exaggerated way of describing the abundance of grain.

Rashi on Genesis 41:49:1

עד כי חדל לספר UNTIL THEY CEASED NUMBERING — until the one who was numbering stopped numbering — it is an elliptical phrase

Rashi on Genesis 41:49:2

כי אין מספר means because it was without number — The word כי has the meaning of because (Rosh Hashanah 3a).

Rav Hirsch on Torah, Genesis 41:49:1

Daß der Vorrat einer jeden Stadt aufgekauft, als Staatseigentum für jede bewahrt und später zur Zeit der Not gekauft werden musste, erzielte auch eine weise Ökonomie. Mit dem, was die Leute kaufen müssen, gehen sie sparsam um. Das Geschenkte achtet man gering. — כי אין מספר. Nicht, daß es keine Zahl dafür gegeben hätte. Es gibt allerdings eine Anschauung, die dem Altertum, insbesondere dem biblischen, alle mögliche kindliche Unbeholfenheit andichten möchte. So auch: man habe nur bis zu einer gewissen Zahl zählen können. Es ist dies eine einfache Gedankenlosigkeit. Sobald man Namen für 1, 100. 1000, ja 10000 hat, so kann man alle möglichen Zahlengrößen bis ins Unendliche komponieren. רבוא und רבבה ist auch keineswegs eine unbestimmte Menge, sondern eine ganz präzise Zahl, wie z. B. aus Zahlbestimmungen wie (Esra 2, 69) שש רבאות ואלף unwiderleglich erhellt. Ist רבוא ein Infinitum, so kann es weder mehreremal, z. B. hier sechsmal, vorhanden sein, noch einen Rest, wie hier Tausend, haben. Und zwar ist es ganz entschieden: 10000, wie aus Richter 20, 10. sich ergibt: ולקחנו עשרה אנשים למאה ומאה לאלף ואלף לרבבה usw. Wenn es gleichwohl hier heißt: כי אין מספר, so muss man bedenken, daß allerdings es für die Vorstellung eine Grenze gibt. Zwischen 3 000 000 000 und 3 155 000 000 ist z. B. in unserer Vorstellung kein Unterschied. Wir können sie wohl zählen, haben aber keine Vorstellung davon. So groß war der immer mehr sich anhäufende Kornvorrat, daß man aufhörte, sich genau zu sagen: so und so viel Scheffel liegen nun da, weil für diese Vorstellung die Summe durch das neu Hinzugekommene gar nicht wuchs; sie überstieg gestern schon alle Vorstellung.

Sforno on Genesis 41:49:1

אין מספר; the amount was so great that there was no known word to describe such a number, such an amount in terms of grain.

Siftei Chakhamim, Genesis 41:49:1

Until that the counter gave up counting it. כי sometimes means אשר (that), as Rashi explains in many places. [Accordingly, the verse means:] Until that the counter gave up counting.

Siftei Chakhamim, Genesis 41:49:2

Here כי means because. [Meaning:] חדל implies that the counter decided on his own to give up, [but could have continued]. Why did he not count more? “Because there were no numbers.” I.e., he knew he will surely run out of numbers because there was so much — thus he gave up from the beginning. (Maharshal)

Steinsaltz on Genesis 41:49

Joseph amassed grain like the sand of the sea, very much, until one stopped counting as it was without number. An enormous amount of produce grew each year. It is possible that this verse should be understood literally: At first they tried keeping records, but eventually they gave up, overwhelmed by the sheer mass of produce.

Jewish Thought

The quality and value of materials upon which a craftsman exercises his craft determine his status, reflecting the view that an occupation can demean the person who practices it. Religious philosophy is held in high esteem as it concerns noble subjects, followed by astronomy, while the dispensation of justice among people is seen as a less worthy occupation. (Akeidat Yitzchak 46:1:4, Kiddushin 82)

Akeidat Yitzchak 46:1:4

If it is true that the status of the craftsman rises and falls with the quality and value of the materials upon which he exercises his craft, then dinim, social laws, would occupy a very low place in the scale of values. Our sages tell us that he who deals in spices is to be hailed, not so he who tans hides. This clearly reflects the view that an occupation can demean the person who practices it. (Kiddushin 82) Religious philosophy is held in high esteem because it concerns itself with the most noble subject. Next in line would be astronomy, inasmuch as it concerns itself with the mysteries that have a profound influence on nature and the universe. The dispensation of justice amongst people seems a far less worthy occupation, concerning itself with neither the abstract and therefore close to the Divine, nor with the everlasting and therefore related to the Divine by reason of the enduring nature of the subject.

Midrash

Joseph accumulated corn during the seven years of plenty, as seen when all countries came to Egypt to buy corn. During this time, the earth produced abundantly, with the produce going directly from reaping to the mill for savings. Joseph stored grain in cities and outskirts, with each land preserving its own produce. The grain stored away increased, allowing for each city's residents to have enough to eat without needing to rely on grain from further areas.

Bereshit Rabbah 90:5

“The earth produced, during the seven years of plenty, in abundance” (Genesis 41:47). “The earth produced, during the seven years of plenty, in abundance [likmatzim]” – Rabbi Yoḥanan said: From the reaping [kotzetz] kometz]> to the mill, (The produce could go directly from reaping to the mill, without the common intermediary processes such as threshing and winnowing. ) for savings [dekamtzeta] and not for savings. (Many commentaries argue that this phrase should not appear in the statement of Rabbi Yoḥanan. ) The Rabbis say: For savings and not for savings. (There was enough to eat, and to store away for future use. Alternatively, the produce filled the storehouses and there was even more. ) “He gathered all the food of the seven years that were in the land of Egypt, and placed food in the cities; he placed the food of the fields that were around the city in it” (Genesis 41:48). “Joseph amassed grain like the sand of the sea, very much, until one stopped counting, as it was without number” (Genesis 41:49). “He gathered all the food…he placed the food of the fields that were around the city in it” – he placed what was in the outskirts of Tiberias into Tiberias, and what was on the outskirts of Tzippori into Tzippori, (These cities are located in the land of Israel and not in Egypt; they are cited merely as examples. ) because each and every land preserves its own produce. (The produce will be better preserved when stored near the place where it was grown. ) Rabbi Neḥemya said: He placed dust and ashes in them, materials that preserve produce. The Rabbis say: If all the residents of Tiberias were to gather and eat everything that is within the boundaries of Tiberias, and all the residents of Tzippori to eat what is within the boundaries of Tzippori, each of them would get not even a handful. That is what is said: Blessing is located in the storehouses – “Joseph amassed grain like the sand of the sea, very much…” (Genesis 41:49). (When the grain was stored away it increased. This is how it was possible for the grain grown around each city to suffice for the residents of that city, without resorting to using grain grown in outlying areas further from the city. )

Midrash Tanchuma, Miketz 6:3

What is written before this verse in Scripture? And all the countries came into Egypt to Joseph to buy corn (ibid. 41:57). They did so because he had devoted himself to accumulating corn, as is said: And Joseph laid up corn … during the seven years of plenty. And the seven years of famine began to come, according as Joseph had said (Gen. 41:49–53).

Quoting Commentary

Ramban explains that God blessed and sanctified the Sabbath through the Manna, with different interpretations from Rashi, Ibn Ezra, and Rabbeinu Shlomo. Rashi provides an explanation of an elliptical verse in Proverbs. Rashi also explains the Hebrew word for "to do evil" in Isaiah, as well as the phrase "cease to stray" in Proverbs and Numbers. Rashi also interprets the phrase "from building" in Ezra. Ramban further expounds on the creation of the Sabbath and the six days of creation, linking them to the history of the world and the future redemption. Da'at Zekenim notes a connection between Joseph's rise to greatness and his earlier work with sheaves.

Da'at Zekenim on Genesis 37:7:1

והנה אנחנו מאלמים אלומים, “and here we were busy binding sheaves;” when Joseph rose to greatness, the Torah uses a similar expression when describing him as ויצבר יוסף בר, “Joseph bundled together (piled up) corn.” (Genesis 41,49.)

Ramban on Genesis 2:3:1

AND G-D BLESSED THE SEVENTH DAY AND HE SANCTIFIED IT. He blessed it through the Manna. [On all other days of the week there fell one portion per person, whereas on the sixth day — the eve of the Sabbath — a double portion fell.] And He sanctified it through the Manna [by not having it fall on the Sabbath]. And the verse is written here with reference to the future. Thus are the words of Rabbeinu Shlomo [Rashi] as quoted from Bereshith Rabbah. (11:2.) In the name of the Gaon Rav Saadia (Mentioned in Ibn Ezra here.) they have said that the blessing and sanctification refer to those who observe the Sabbath, meaning that they will be blessed and sanctified. However, from the intimation of the verse it does not appear that it refers to something which will happen in the future. And Rabbi Abraham ibn Ezra said that the blessing signifies additional well-being, that on the seventh day there is a renewal of procreative strength in the body, and in the soul, a greater capacity in the functioning of the reasoning power. And He sanctified it by not working on it as He did on the other days. Now Ibn Ezra’s interpretation is correct to those who believe in it for this additional well-being he speaks of is not perceptible to human senses. The truth is that the blessing on the Sabbath day is the fountain of blessings and constitutes the foundation of the world. And He sanctified it that it draw its sanctity from the Sanctuary on high. If you will understand this comment of mine you will grasp what the Rabbis have said in Bereshith Rabbah (11:9.) concerning the Sabbath: [“Why did He bless the Sabbath? It is] because it has no partner,” (“Because it has no…” (l’phi sh’e) is a direct quote from the Midrash there. (See Theodore’s ed. of Bereshith Rabbah, p. 95, variants.) In the printed edition of the Midrash, the word l’phi (because) is missing.) and that which they have further related [that G-d said to the Sabbath]: “The congregation of Israel will be thy partner.” And then you will comprehend that on the Sabbath there is truly an extra soul.

Ramban on Genesis 2:3:2

WHICH G-D IN CREATING HAD MADE. The work which should have been done on the Sabbath, He did in the double work which He executed on the sixth day, as it is explained in Bereshith Rabbah. (11:10.) So says Rashi. Rabbi Abraham ibn Ezra, however, explained simply that His work refers to the roots of all species to which He gave the power to make [i.e., to produce] after their own kind. [Thus the verse would translate: which G-d had created in order to make it.] To me, the explanation appears to be that He rested from all His work which He created out of nothing; to make from it all the works mentioned on the six days. Thus the verse is stating that G-d rested from creating and forming — from the creation He created on the first day, and from the formation He formed on the rest of the days. And it is possible that the word la’asoth (to make) is connected with the expression above in the verse, that in it He rested from all His work which He created from making, [thus making the word la’asoth to be understood as mila’asoth (from making)]. So also are the verses: Until he ceased ‘lispor’ (Genesis 41:49.) (to count), which means milispor (until he left off counting); And they ceased ‘livnoth’ (to build) the city, (Ibid., 11:8.) which means milivnoth; Take heed to yourselves, that ye go not up into the mount; (Exodus 19:12. Aloth (going up) should be understood as me’aloth (from going up).) And they departed not ‘mitzvath’ (the commandment of the king, (II Chronicles 8:15.) which should be understood as mimitzvath (from the commandment); and thus in many other cases. Know that in the word la’asoth (to make, to do) is also included a hint that the six days of creation represent all the days of the world, i.e., that its existence will be six thousand years. For this reason the Rabbis have said: (Bereshith Rabbah 19:14. It is noteworthy here that Ramban’s explanation of the history of the world in terms of the six days of Creation was regarded with approval by many later authors. Bachya ben Asher (see my edition, I, pp. 54-6) and Menachem Ricanti copied it verbatim. Surprisingly it found its way into Egypt, and was wholly incorporated into the Midrash Rabbi David Hanagid, (Book of Exodus, pp. 201-2, ed. by A. Katz), grandson of Maimonides.) “A day of the Holy One, blessed be He, is a thousand years.” Thus on the first two days the world was all water, and nothing was perfected during them. They allude to the first two thousand years when there was no one to call on the name of the Eternal. And so the Rabbis said: (Avodah Zarah 9a.) “The first two thousand years there was desolation.” However, there was the creation of light on the first day corresponding to the thousand years of Adam who was the light of the world (Yerushalmi Shabbath 2, 6: “The first man was the light [literally: the candle] of the world.”) and who recognized his Creator. Perhaps Enosh did not worship idols (See further, 4:26, Rashi.) until the death of the first man. On the second day G-d said, ‘Let there be a firmament… and let it divide,’ (Above, 1:6.) for on that “day” [i.e., the second thousand-year period] Noah and his sons — the righteous ones — (See Note 225 above.) were separated from the wicked, who were punished in water. On the third day, the dry land appeared; plants and trees began growing, and fruits ripened. This corresponds to the third thousand-year period which begins when Abraham was forty-eight years old, (In Avodah Zarah 9a it appears that Abraham, at the end of the first 2000 years, was 52 years old.) for then he began to call the name of the Eternal. A righteous shoot (Jeremiah 23:5.) did then spring forth in the world for he attracted many people to know the Eternal, just as the Rabbis interpreted the verse: And the souls that they had gotten in Haran (Genesis 12:5. “These are the converts which they converted.” (Bereshith Rabbah 39:21.)) — and he commanded his household and his children after him, and they shall keep the way of the Eternal, to do righteousness and judgment. (Ibid., 18:19.) This course continued until his descendants received the Torah on Sinai and the House of G-d was also built on that “day,” and then all commandments — which are “the fruits” of the world — were affirmed. Know that from the time twilight falls it is already considered as the following day. Therefore, the subject of every “day” begins somewhat before it, just as Abraham was born at the end of the second thousand years. And you will see similar examples for each and every day. On the fourth day the luminaries — the large and the small and the stars — were created. Its “day,” in the fourth thousand-year period, began seventy-two years after the First Sanctuary was built and continued until one hundred seventy-two years after the destruction of the Second Sanctuary. Now on this “day,” the children of Israel had light, (Exodus 10:23.) for the glory of the Eternal filled the house of the Eternal, (I Kings 8:11.) and the light of Israel became the fire upon the altar in the Sanctuary, resting there like a lion (So in Yoma 21b. Maharsha explains there the symbolism of the lion and the dog, that the first Sanctuary was built by King Solomon who was of the tribe of Judah, likened to a lion (see Genesis 49:9), while the second Sanctuary was built by the government of the Persians, symbolized by the dog (see Rosh Hashanah 4 a).) consuming the offerings. Afterwards their light diminished and they were exiled to Babylon just as the light of the moon disappears before the birth of the new moon. Then the moon shone for them all the days of the Second Sanctuary, and the fire upon the altar rested on it like a dog. (So in Yoma 21b. Maharsha explains there the symbolism of the lion and the dog, that the first Sanctuary was built by King Solomon who was of the tribe of Judah, likened to a lion (see Genesis 49:9), while the second Sanctuary was built by the government of the Persians, symbolized by the dog (see Rosh Hashanah 4 a).) And then the two luminaries disappeared towards eventide and the Sanctuary was destroyed. On the fifth day the waters swarmed with living creatures and fowl flying above the earth. This was a reference to the fifth thousand-year period which began one hundred seventy-two years after the destruction of the Second Sanctuary since, during this millennium, the nations will have dominion, and man will be made as the fishes of the sea, as the creeping things, that have no ruler over them; they take up all of them with the angle, catch them in their net and gather in their drag, (Habakkuk 1:14-15.) and no one seeks the Eternal. On the sixth day in the morning, G-d said: ‘Let the earth bring forth the living creature after its kind, cattle and creeping thing, and beast of the earth after its kind.’ (Above 1:24.) Their creation took place before sunrise, even as it is written, The sun ariseth, they withdraw, and crouch in their dens. (Psalms 104:22.) Then man was created in the image of G-d, and this is the time of his dominion, as it is written, Man goeth forth unto his work and to his labor until the evening. (Ibid., Verse 23.) All this is an indication of the sixth thousand-year period in the beginning of which the “beasts,” symbolizing the kingdoms that knew not the Eternal, (Judges 2:10.) will rule, but after a tenth thereof — in the proportion of the time from the first sparklings of the sun to the beginning of the day (In Pesachim 94a it is so explained that the time from the beginning of the day to the first sparklings of the sun is one tenth of the day.) — the redeemer will come, as it is said concerning him, And his throne is as the sun before Me. (Psalms 89:37.) This is the son of David, who was formed in the image of G-d, as it is written, And behold, there came with the clouds of heaven, one like unto a son of man, and he came even to the Ancient One of days, and he was brought near before Him. And there was given him dominion, and glory, and a kingdom. (Daniel 7:13-14.,) This will take place one hundred eighteen years after the completion of five thousand years, (This corresponds to the year 1358 C.E. See my biography of Ramban, p. 141, for further discussion of this matter.) that the word of the Eternal by the mouth of Daniel might be accomplished: (See Ezra 1:1.) And from the time that the continual burnt-offering shall be taken away, and the detestable thing that causeth appalment set up, there shall be a thousand two hundred and ninety days. (Daniel 12:11. Yamim here means “years.” Thus 172 years after the destruction of the Second Temple, the fifth millennium began. Add this to the 118 years after the beginning of the sixth millennium, and you have 1290 years, as mentioned in the verse.) It would appear from the change of days — from the swarms of the waters and the fowl created on the fifth day to the beasts of the earth created on the sixth day — that in the beginning of the sixth thousand-year period a new ruling kingdom will arise, dreadful and terrible, and strong exceedingly, (Ibid., 7:7. Ramban refers here to rise of Islam.) and approaching the truth more than the preceding ones. The seventh day which is the Sabbath alludes to the World to Come, “which will be wholly a Sabbath and will bring rest for life everlasting.” (Tamid VII, 4.) And may G-d guard us during all the days and set our portion with His servants, the blameless ones.

Rashi on Ezra 4:4:3

from building Heb. לִבְנוֹת, lit. to build, and so (Gen. 41:49): “until one ceased to count (לִסְפֹּר).”

Rashi on Isaiah 1:16:4

to do evil Heb. הרע, like לְהָרֵעַ, to do evil. [Rashi explains this because the preposition is absent in Hebrew.] Scripture does not have to write מֵהָרֵעַ, desist from doing evil, for so does the Biblical language treat the expression of חֲדָלָה, stopping, [e.g.,] “and he failed to make (לַעֲשׂוֹת) the Pesach” (Num. 9:13); “until he stopped counting (לִסְפֹּר)” (Gen. 41:49). That is to say, the counting stopped, the making failed, here too, stop the evildoing.

Rashi on Proverbs 19:27:1

My son, cease to stray, etc. This is an elliptical verse, and this is its explanation: My son, cease to stray from words of knowledge in order to hear discipline.

Rashi on Proverbs 19:27:2

cease to stray Heb. לשגות, like מלשגות, from straying. Likewise, (Num. 9:13): “and refrains (וחדל) from performing (לעשות) the Passover service.” Also, (Gen. 41:49): “they stopped counting (לספר).”

Second Temple

The text discusses how things are deemed holy through three lines of evidence: ordinary number, discipline, and perfect number. It uses the example of Joseph's corn in Egypt to illustrate that what is counted is considered holy, while what is not counted is profane. This demonstrates the importance of counting and inclusion in determining holiness.

On the Posterity of Cain and his Exile 28:1

[96] Now a thing is proved holy by three lines of evidence—ordinary number, discipline, perfect number. Wherefore it is said “everything that cometh in the count under the rod, the tenth is holy.” For that which is not deemed worthy of counting is profane, not holy, but that which is counted, being included in the reckoning, is ipso facto approved. For instance, the Law says that the corn collected by Joseph in Egypt could not be counted, and adds “for there was not count” (Gen. 41:49), since the food that sustains the body and the Egyptian passions is absolutely unworthy to be counted.

Targum

Yoseif stored so much grain that it could not be counted, symbolizing the abundance provided by God.

Onkelos Genesis 41:49

Yoseif piled up grain like the sand of the sea—in great abundance, until that they gave up counting it, because there were no [more] numbers.

וּלְיוֹסֵ֤ף יֻלַּד֙ שְׁנֵ֣י בָנִ֔ים בְּטֶ֥רֶם תָּב֖וֹא שְׁנַ֣ת הָרָעָ֑ב אֲשֶׁ֤ר יָֽלְדָה־לּוֹ֙ אָֽסְנַ֔ת בַּת־פּ֥וֹטִי פֶ֖רַע כֹּהֵ֥ן אֽוֹן׃ 50 E Before the years of famine came, Joseph became the father of two sons, whom Asenath daughter of Poti-phera, priest of On, bore to him.
Joseph's sons Ephrayim and Menashe were born before the famine, making them regular grandchildren of Yaakov, reflecting Joseph's fulfillment of the commandment to be fruitful and multiply. Marital relations during a famine were prohibited for those who had not yet fulfilled this commandment, as seen in Joseph's case, while Levi was exempt as he had not yet had a daughter. During times of communal distress, restrictions should be placed on various activities, including sexual relations. The Midrash recounts how Joseph prepared for the famine by storing food, similar to Noah refraining from procreation during difficult times. The Talmud prohibits conjugal relations during famines to avoid children being born in hardship, but those without children may still fulfill the commandment to be fruitful and multiply. Joseph had two sons before the famine, as mentioned in the Targum.

Commentary

The birth of Joseph's sons Ephrayim and Menashe before the famine began meant they would be considered as regular grandchildren of Yaakov, while Joseph's fulfillment of the commandment to be fruitful and multiply was reflected in the birth of his sons. The prohibition of marital relations during a famine applied only to those who had not yet fulfilled this commandment, as seen in Joseph's case. Levi, on the other hand, was not obligated to abstain from having children during the famine, as he had not yet fulfilled the commandment due to not having a daughter yet.

Chizkuni, Genesis 41:50:1

בטרם תבא שנת הרעב , “before the first year of the famine commenced.” Rashi explains the significance of this verse being that marital relations during a famine are prohibited under Jewish law. You could ask that his brother Levi certainly had had marital relations with his wife during the famine, else how could his daughter Yocheved have been born during the second year of the famine when Yaakov travelled down to Egypt? (According to our tradition) We must therefore presume that the reason that Joseph abstained during that period was because he realised that his family went through a difficult time, not having any supplies until they replenished them by buying grain in Egypt.

Da'at Zekenim on Genesis 41:50:1

בטרם תבוא שנת הרעב, “before the year of famine arrived.” The Talmud in tractate Taanit folio 11 teaches that from this verse we learn that during a famine man and his wife are not to cohabit [so as not to add more hungry mouths at that time. Ed.] In light of this it is difficult to understand how Levi could have sired Yocheved during those years as we have been told that she was born when her mother entered Egypt on her way there with Yaakov’s family. (Compare Genesis 45,6) Rabbi Yehudah hachassid, opined that the prohibition of cohabiting with one’s wife during periods of famine is valid only for a prophet who has been told by G–d directly that there was going to be such a famine. Joseph was such a prophet who had been inspired by G–d to advise Pharaoh of future events. Levi who did not have any direct knowledge concerning the origin of this famine, and who had caused it, was therefore not obliged to abstain from the commandment to be fruitful and to multiply. According to a different interpretation, the brothers Levi and Joseph took different sides in an argument aired in the Talmud, tractate Yevamot folio 61 concerning that if the commandment to be fruitful has already been fulfilled if one has fathered two sons. A second opinion holds that until one has sired both a son and a daughter, one cannot claim to have fulfilled the commandment. Since Levi at this time had not yet sired a daughter, he had felt entitled to maintain normal family relations with his wife. Joseph had already sired two sons, and he held that thereby he had fulfilled the commandment.

Or HaChaim on Genesis 41:50:1

וליוסף יולד שני בנים, Two sons were born to Joseph, etc. The Torah includes this with what has been recorded before about Joseph's remarkable achievements during these seven years. The names Joseph gave his sons are proof that he was well pleased that G'd had let him forget his previous problems and had also made him fruitful. The word "fruitful" includes both having children, amassing wealth and being honoured.

Or HaChaim on Genesis 41:50:2

בטרם תבוא שנת הרעב, before the year of famine arrived. Taanit 11 derives from here that it is forbidden to maintain marital relations during a famine. We can conclude from the fact that the Talmud uses the example of Joseph [the words "before the arrival of the year of famine"] to deduce this ruling, that it is applicable only to people who have not yet fulfilled the commandment to be fruitful. Joseph had already fulfilled that commandment, ergo he could not have marital relations during the famine. Had he not had children yet, the fact that there was a famine would not have represented a halachic hindrance to his having normal marital relations during that period.

Or HaChaim on Genesis 41:50:3

Keeping this in mind, the question raised by Tossaphot in the Talmud about how Yocheved could have been born during the descent of Jacob's family to Egypt, seeing the famine was in full swing at the time, becomes moot. Tossaphot is at pains to explain that the rule was not a legal one but only a pious practice. This appears unacceptable seeing the whole rule is based on scripture. Besides, the Torah testifies to Levi's piety in Deut. 33,8, suggesting that of all the sons of Jacob he was the most pious. Even though the statement in Deuteronomy refers to the descendants of Levi, i.e. the branches, it is most certainly applicable also to the root, i.e. to Levi himself. Inasmuch as Levi did not yet have a daughter at the time, he was at liberty (compare Yevamot 61 and Even Ha-Ezer 1) to indulge in normal conjugal relations with his wife.

Or HaChaim on Genesis 41:50:4

Moreover, the prohibition of conjugal relations applies only when the Jewish people experience the pain of a famine. Famine amongst the Gentiles has no bearing on Jewish family life. Inasmuch as Jacob was known to have a sufficient supply of food (compare Taanit 10) and he only sent his sons to Egypt for appearances' sake (so as not to arouse the envy of his neighbours) as we know from Rashi on Genesis 42,1 למה תתראו, Levi had acted one hundred percent within accepted Jewish norms. While it is true that there is a statement in Bereshit Rabbah 91, that Jacob's family did not even have any barley left, that statement refers to the second year of the famine. During the first year they certainly had enough grain left and Levi had every right to sleep with his wife. They did not have to refrain from conjugal relations on account of Joseph. Joseph was only an individual and the rule applies only to when a community is in economic straits. It is possible that Joseph refrained from conjugal relations with his wife during the famine because he knew that his family in the land of Canaan was suffering from the famine (the first year before they came to him).

Rabbeinu Bahya, Bereshit 41:50:1

בטרם תבא שנת הרעב, “before the year of famine had set in.” This verse prompted our sages (Taanit 11) to decree that it is forbidden for man and wife to engage in marital relations during a year of famine. The only exception to this rule are couples who have not yet been able to produce any children. Joseph named his sons by commemorating events in his life.

Radak on Genesis 41:50:1

וליוסף יולד, the singular mode used by the Torah in describing the birth of these two sons of Joseph suggests that they were twins. At least they were presumably born during the same night.

Radak on Genesis 41:50:2

שנת הרעב, the first year of the famine; the Torah adds: בטרם תבא, for they were born during the last year of the 7 years of plenty. Joseph was 37 years old when they were born. They were therefore 19 years old when Yaakov died. My teachers (Taanit 11) explained that the wording “before the onset of the famine,” is meant to teach that a person must not engage in marital intercourse during years of famine.

Radak on Genesis 41:50:3

אשר ילדה לו אסנת, this is to teach that Joseph did not have any additional wives, i.e. both of his sons were born by the same mother.

Rashbam on Genesis 41:50:1

בטרם תבא שנת הרעב, seeing that Yaakov arrived in Egypt at the beginning of the second year of the famine and he died at the end of seventeen years of having lived in Egypt, he said to Joseph prior to his death: “the two sons of yours who were born before I came i.e. Ephrayim and Menashe, will be to me as Reuven and Shimon.” Any children of Joseph, and he had such, who were born to him after his father arrived in Egypt would be considered as regular grandchildren of Yaakov in respect of the eventual parceling up to the tribes of the soil of the Holy Land. (48,5-6).

Rashi on Genesis 41:50:1

בטרם תבא שנת הרעב BEFORE THE YEAR OF FAMINE CAME — from here we learn that a man must practise continence during times of famine (cf. Taanit 11a).

Rav Hirsch on Torah, Genesis 41:50:1

Eine eigentümliche Weise des Erzählens: es wurden ihm zwei Kinder geboren, welche ihm Asnat geboren hatte. Und dazu noch יֻלד Singular, statt: יֻולדו In ähnlicher Weise heißt es später Kap.46, 20: ויוָלד ליוסף בארץ מצרים ילדה לו אסנת וגו׳. Es scheint, daß hier die Geburt in doppelter Beziehung aufgefasst wird, vom Standpunkt der Mutter und dem des Kindes. Es kann die Mutter physisch dem Vater das Kind gebären, dabei aber gleichwohl noch in Frage bleiben, ob das Kind auch nach der Geburt dem Vater geboren bleibt, ob es nach innerer Anlage und äußerem Einfluss sein Kind in geistiger und sittlicher Beziehung wird und bleibt. Unter gewöhnlichen Umständen genügt ותלד לו; was die Gattin dem Gatten gebiert, wächst unter beiderseitigem Einflusse zu ihrem Ebenbilde heran. Es braucht dann nicht noch gesagt werden, daß יֻלד לו, daß dem Vater das Kind geboren worden. Hier aber ist dies ausdrücklich und bedeutsam hervorgehoben. Die Mutter war die Tochter einer angesehenen priesterlichen Familie, die also in alle ägyptischen "Geheimnisse" und Anschauungen ein- geweiht und darin erzogen war, und Josef war doch immer ein durch die Gunst des Königs gehobener Sklave und Ibri. Es kann einer nach außen der gefürchtete Gebieter eines Volkes sein und doch zu Hause der kriechende Sklave seines hochmütigen Weibes. Wie viel gehörte dazu, daß Asnat wahrhaft Josefs Weib und Mutter seiner Kinder werden sollte! Es brauchte nur Asnat nicht ganz mit Geist und Herz in Josefs geistige und sittliche Lebensanschauung aufzugehen, es brauchte nur Josef nicht eben Josef gewesen zu sein, und die Gefahr lag nahe, daß sie ihm wohl Kinder gebären, und doch die Kinder nicht ihm geboren würden. Dazu kommt nun noch das impersonale יֻלָד in welcher Form, wie ויוגד usw. eine Tätigkeit oder eine Wirkung ganz absolut, und völlig abgesehen von ihrem Träger, als Subjekt des Satzes gefasst wird. "Es wird gesagt"; d. h. das Sagen wird bewirkt. "Es wurde geboren": die Geburt wurde geboren, die Geburt wurde gefördert, verwirklicht. Damit wird die Geburt als solche als unter besonderem Einfluss, hier des göttlichen Schutzes und Segens, begriffen. Und der gehörte wahrlich dazu. In Mizrajim der einzige Jude sein, die Tochter eines כומר לע׳ז zur Frau haben und doch Kinder erhalten und erziehen, mit denen noch die spätesten Geschlechter sich segnen und keinen höheren Wunsch kennen sollen, als, daß Gott ihnen Kinder gleich diesen möge werden lassen, das ist allerdings eine זכיה, die besonders hervorgehoben zu werden verdient und daher auch später bei der Aufzählung der Familien des Jakobshauses in gleicher Weise angemerkt wird.

Siftei Chakhamim, Genesis 41:50:1

That a person may not have marital relations during years of famine. Although it is written (v. 54), “There was famine in all the lands, but in all the land of Egypt there was bread,” perforce it means there was famine in all the lands even in their storehouses. But in Egypt there was bread in the storehouses [of Yoseif]. Although Yitzchok had relations during a famine year (26:8), it was already explained [that in Gerar there was no famine]. Re’m asks: Did not Leivi have relations during famine years? Yocheved was born to him as they entered Egypt, as Rashi explains on 46:15, and there was famine then. The answer is: One who is childless may have relations even during years of famine.

Steinsaltz on Genesis 41:50

Two sons were born to Joseph during the years of plenty before the advent of the year of the famine, who were born to him by Asenat, daughter of Poti Fera, priest of On.

Tur HaArokh, Genesis 41:50:1

וליוסף יולד שני בנים בטרם תבא שנת הרעב, “And two children had been born for Joseph before the years of famine commenced.” From this verse our sages learned that it is forbidden for a person to indulge in marital relations during a famine. This raises the question how Levi could have ignored this ban [in effect already during the deluge in the ark, Ed.] since we have a tradition that Yocheved was not born until the family of Yaakov had reached the boundary of Egypt. Whence would Levi have known when the famine would end, and when the family would be moving to Egypt where the family would be amply provided for? We must assume that Joseph knew that his father’s family was not personally affected by the famine; besides Jews do not need to refrain from practicing reproduction only because the gentiles are short of food. If Joseph did refrain from indulging in marital relations it was because as a member of the Egyptian nation he had to share their hardship and be seen to do so. Moreover, at the beginning of the famine Joseph had no idea if his father was personally affected by the famine, so that he was duty bound to share the hardships endured by other members of his own family.

Tze'enah Ure'enah, Miketz 37-38

“Before the years of famine, Joseph became the father of two sons” [41:50]. The verse tells us that because it was a great famine, it was forbidden to sleep with one’s wife. (Rashi, Genesis, 41:50.) Joseph had the children before the famine came. That is to say, they were not born in a sin. That is to say, one is not supposed to sleep with one’s wife during a famine, nonetheless, one who does not have children is allowed to sleep with one’s wife even during a famine in the hope of having children. (Bahya, Genesis, 41:50.) Joseph did not have any children and would have been allowed to sleep with his wife even during the famine. The explanation is that Joseph saw great suffering before him when the people were crying and shouting because of the famine. Therefore, it was forbidden for Joseph to sleep with his wife during the famine. (Devek Tov, Genesis, 41:50, n. 5.) Hizkuni asks a question. Levi slept with his wife during the great famine and had a daughter who was called Yocheved, the mother of Moses, Aaron and Miriam. Yocheved was born just as Jacob and his children came to the gates of Egypt, outside the walls of the city of Egypt, in the midst of the famine. The explanation is that Joseph had to separate himself because he knew well that his father and his brothers were also in trouble. However, Levi saw that his father was lacking nothing. If you want to ask, Levi should have thought of Joseph’s troubles. The explanation is that Joseph was one individual and one is not obligated to anguish over one person. (Hizkuni, Genesis, 41:50.) However, Devek Tov writes. Joseph had the grain in his hands. He saw the outcry himself that they were calling for bread. (Devek Tov, Genesis, 41:50, n. 5.)

Halakhah

During times of communal distress, if prayers during fasts are not answered, there should be restrictions on commercial activity, construction projects associated with joy, plantings associated with joy, betrothals and marriages, and sexual relations in a year of famine. Torah sages should not exchange greetings and should conduct themselves as if rebuffed by God, only responding to greetings from common people in a weak and concerned tone.

Mishneh Torah, Fasts 3:8

If these [fasts] pass without [their prayers] being answered, (no other communal fasts are ordained, as explained in the following halachah. The fact that no other fasts are called does not mean that the community may return to their ordinary pattern of conduct. Quite the contrary: the period is regarded as one of Divine disfavor. Hence,) we should minimize our commercial activity, (The restrictions that follow were instituted to reduce joy. In contrast, this restriction appears to include all commercial activity, even that which is not directed associated with happiness (Lechem Mishneh). Seemingly, the intent is that since the time is not favorable, it is unwise to invest money and effort in commercial endeavors (Kinat Eliyahu). There are, however, authorities who maintain that here also, the restriction involves only commercial activity associated with joy - e.g., preparing for a child's wedding or purchasing valuable articles, but ordinary business activities are permitted (Mishnah Berurah 575:18).) construction projects associated with joy (e.g., those involving decorative patterns on the ceilings and walls - In his Commentary on the Mishnah (Ta'anit 1:7), the Rambam states that this refers to ornate buildings erected by the wealthy. There is, however, no restriction on ordinary building projects necessary for one's everyday purposes. The Shulchan Aruch (Orach Chayim 575:7) describes the prohibition as applying to "buildings of joy." The Mishnah Berurah 575:18 (based on the Tur) explains that this refers to all buildings that are unnecessary and are constructed for beauty and comfort.) - e.g., those involving decorative patterns on the ceilings and walls, plantings (In this instance, the differences between Hebrew and English have caused our translation to be non-literal. In Hebrew, the word נטיעה refers to both planting trees and setting up tents.) associated with joy (e.g., that of myrtle trees - In his Commentary on the Mishnah (ibid.), the Rambam explains that this refers to spice and flower gardens planted for pleasure. One may, however, plant orchards for the purpose of growing fruit. There are no restrictions on such activity.) - e.g., that of myrtle trees, and the erection of tents. (This also refers to tents set up for festive purposes; there is no restriction against pitching tents for ordinary purposes.) We also minimize betrothals and marriages, (The Beit Yosef (Orach Chayim 575) interprets this to mean that a person who has fulfilled the mitzvah of fathering children should not become betrothed or marry at all.) unless one has not fulfilled the mitzvah of being fruitful and multiplying. (This involves fathering a son and a daughter. (See Hilchot Ishut 15:4.)) Whoever has fulfilled this mitzvah is forbidden to engage in sexual relations in a year of famine. (Ta'anit 11a derives this concept from Genesis 41:50, which states that Joseph's children were born before the famine. One can infer that during the famine he did not engage in relations. This restriction was instituted because it is proper to reduce our indulgence in pleasure in a time of communal distress.) We also reduce the exchange of greetings, and the Torah sages should not exchange greetings at all. (Needless to say, frivolity and jests are also forbidden.) Rather, [they should conduct themselves as people] who have been rebuffed and ostracized by God. (A person under a ban of ostracism is forbidden to greet others or to return greetings. Hence the above prohibition. Ta'anit 14b states that it is proper to cover one's head with a cloak as mourners do. Nevertheless, neither the Rambam nor the Shulchan Aruch quotes this obligation (perhaps because even mourners did not generally observe this custom after the Talmudic era).) When a common person greets them, they may return the greeting (lest the person become offended (Rashi, Ta'anit 14b); but when doing so, they should respond) in a weak and concerned tone. (so that he will appreciate that the greeting was not in place.)

Midrash

The text from Sefer HaYashar recounts how Joseph helped the Ishmaelites defeat the sons of Tarshish, leading to the Ishmaelites settling in the land. Joseph then prepared for seven years of plenty by storing food, appointing officers to collect it, and ensuring it was stored properly. Additionally, the Midrash Tanchuma explains that Joseph and Noah refrained from sexual relations during times of hardship, as seen when Joseph had two sons before the famine, and Noah and his family were prohibited while in the ark. Noah prayed while in the ark, and God decreed that they should not procreate until the time was right.

Aggadat Bereshit 7:3

[3] According to another opinion, Noah left the ark. David said, "He brought me out of the prison to give thanks to Your name, etc." (Psalms 142:8). When Noah was inside the ark, he prayed. As it is said, "For this let everyone who is godly pray to You" (Psalms 32:6). God said to him, "It is a decree of providence that you should complete twelve months, and if you do not complete them, you will not leave, as it is stated, 'Thus says the Lord: In an acceptable time I have answered you...To bind the captives and so on. Go forth, etc.'" (Isaiah 49:8-9). They were forbidden from marital relations, for when the world is in distress, a person must restrain himself from procreation. Thus Joseph also acted when he saw that the two famines were about to come. As it is said, "And to Joseph were born two sons before the year of famine came" (Genesis 41:50). Similarly, Noah, his sons, the animals, and the beasts did not need to procreate. As God said to him when he entered [the ark], "You and all your household enter the ark" (Genesis 7:1), and it is written, "Noah and his sons, his wife and his sons' wives with him" (Genesis 7:7), the males separate and the females separate. This can be compared to a king who went out to battle the barbarians and decreed that the baths should not be opened, and the mint should not be struck, until I return from battle. When he returned from the battle in peace, he decreed that the baths should be opened and the mint should be struck. All that I destroy, I build. Similarly, when the flood came, there was no need to procreate, as it is stated, "Go forth from the ark, etc." (Isaiah 49:9). Therefore, when the earth was dry, [God] said, "Go out of the ark." This is why it is said, "He brought me out of the prison" (Psalms 142:8). End of the section.

Bereshit Rabbah 31:12

“And behold, I am bringing the flood, water upon the earth, to destroy all flesh in which there is the breath of life, from under the heavens; everything that is on the earth will perish” (Genesis 6:17). “And behold, I am” – I am concurring with the words of the angels, who were saying: “What is man that You remember him?” (Psalms 8:5). (See Bereshit Rabba 8:6. The Midrash is expounding on the superfluous “and” in “and behold, I,” which suggests that God was in agreement with someone else regarding man’s destruction.) “The flood, water” – it was water at first, but after it continued to fall, it became a flood. “To destroy all flesh… everything that is on the earth will perish [yigva]” – will waste away. (Vayigva can also mean to expire peacefully. That is not its meaning here.) “But I will keep My covenant with you; and you shall enter the ark: You, and your sons, and your wife, and your sons' wives with you” (Genesis 6:18). “But I will keep My covenant with you” – you require a covenant [from Me] so that the produce that you gather [into the ark] will not rot, will not become moldy and will not go bad. You require a covenant because of the mighty ones. (See Genesis 6:4: “There were giants on the earth in those days…those were the mighty men of old.”) [They were so mighty that] one of them could place his foot on the [opening to the] depths and stop it up, or place his hand on the window [to the heavens] and block it up. But if one would attempt to enter the ark, his legs would teeter. That is what is written: “The giants will tremble under the water and its dwellers” (Job 26:5). If an [unauthorized] lion would attempt to enter the ark, its teeth would become dulled. (And it would retreat.) That is what is written: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Rabbi Ḥiyya bar Abba said: You were a carpenter, (You succeeded in building the ark.) but if it not for My covenant that was with you, you would be unable to enter the ark. (Because of the violent weather conditions, and because of men who threatened to kill him (see Bereshit Rabba 32:8).) That is what is written: “But I will keep My covenant with you” – when? When you enter the ark. (This is the implication of the verse: “But I will keep My covenant with you; and you shall enter the ark.”) “You, and your sons” – Rabbi Yehuda bar Simon and Rabbi Ḥanin said in the name of Rav Shmuel bar Rabbi Yitzḥak: When Noah entered the ark, it was prohibited to him to engage in procreation. That is what is written: “You shall come to the ark: You, and your sons” by yourself, “and your wife, and your sons' wives,” by themselves. When he emerged, He permitted it for him. That is what is written: “Go out of the ark: You and your wife, and your sons and your sons’ wives” (Genesis 8:16). Rabbi Avun said: It is written: “They are in want and in famine, they are solitary [galmuda]” (Job 30:3) – if you see want come to the world, and famine come to the world, they are solitary [galmuda] – look upon your wife as though she is galmuda, as in the coastal cities, they call a menstruating woman galmuda. (Do not engage in marital relations as long as a catastrophic situation is taking place.) Rabbi Huna said: It is written: “Two sons were born to Joseph before the advent of the year of the famine” (Genesis 41:50). (Showing that during times of catastrophe, marital relations should be avoided.)

Bereshit Rabbah 34:7

“You and your wife and your sons and your sons’ wives” – Rabbi Yudan ben Rabbi Simon and Rabbi Yoḥanan in the name of Rabbi Shmuel bar Yitzḥak: When Noah entered the ark, it was prohibited to him to engage in procreation. That is what is written: “You shall come to the ark: You and your sons” (Genesis 6:18) – by yourselves; “and your wife and your sons' wives” (Genesis 6:18) – by themselves. (Men and women separately.) When he emerged, He permitted it for him. That is what is written: “Go out of the ark: You and your wife, [and your sons and your sons’ wives].” (Man and wife together.) Rabbi Aivu said: “They are in want and in famine, they are solitary” (Job 30:3) – if you see want come to the world, and famine come to the world, “they are solitary [galmud]” – consider your wife as though she is galmuda [a menstruating woman]. (There are places where they call a menstruating woman galmuda (see Bereshit Rabba 31:12). The verse is teaching: Do not engage in marital relations as long as a catastrophic situation is taking place.) Rabbi Huna said: It is written: “Two sons were born to Joseph” (Genesis 41:50). When? “Before the advent of the year of the famine” (Genesis 41:50). (Showing that during times of catastrophe, marital relations should be avoided.)

Midrash Aggadah, Genesis 39:1:4

"And Potiphar, Pharaoh's chamberlain." Potiphar is Poti-phera (Genesis 41:50). Why is he called Potiphar? Because he fattenedthe calves for idolatry.

Midrash Tanchuma Buber, Noach 17:1

Another interpretation (Gen. 8:16): [GO FORTH FROM THE ARK]. David said to the Holy One (in Ps. 142:8 [7]): Sovereign of the World, BRING MY SOUL OUT OF PRISON. (Tanh., Gen. 2:11; cf. Gen. R. 34:1.) When Noah was within the ark, he prayed constantly. Thus it is stated (in Ps. 32:6): THEREFORE, LET EVERY SAINT PRAY TO YOU IN A TIME WHEN YOU MAY BE FOUND, THAT WHEN THE GREAT WATERS OVERFLOW, THEY WILL NOT REACH HIM. And what did he pray? BRING MY SOUL OUT OF PRISON. The Holy One said to him: It is a decree from me that twelve months be fulfilled (in the ark). Unless they are fulfilled, you are not going forth. Even so Isaiah has stated (in Is. 49:8f.): IN AN ACCEPTABLE TIME I HAVE ANSWERED YOU … SAYING TO THOSE WHO ARE BOUND: GO FORTH. These (who were bound) are Noah and his sons, who were prohibited (literally: bound) from sexual intercourse. (See Gen. R. 31:12; 34:7.) Joseph also acted in this way when he saw the years of famine that were going to come. (Ta‘an. 11a.) He engaged in sexual intercourse for being fruitful and multiplying before they came, as stated (in Gen. 41:50): AND UNTO JOSEPH WERE BORN TWO SONS BEFORE THE YEAR OF FAMINE CAME. Likewise Noah and his sons, the cattle, the wild beasts, and the fowl acted in this way. (yTa‘an. 1:6 (64d).) They did not engage in sexual intercourse for being fruitful and multiplying when they had entered the ark, for so had the Holy One commanded them when they had entered the ark. Where is it shown? Where it is stated (in Gen. 7:7): AND THERE WENT INTO THE ARK NOAH AND HIS SONS, the males by themselves; ALSO HIS WIFE AND HIS SONS' WIVES, the females by themselves. (See Sanh. 108b.) Thus all the days that Noah was in the ark, Noah, his sons, and all who were with him were prohibited (literally: bound) from sexual intercourse. The Holy One said to them: How can I be destroying the world in anger while you are building it up! When the flood passes on, however, you will engage in sexual intercourse for being fruitful and multiplying, as stated (in Is. 49:9): SAYING TO THOSE WHO ARE BOUND (i.e., PROHIBITED): GO FORTH. So, when the earth had become dry, the Holy One said to him (in Gen. 8:16): GO FORTH FROM THE ARK, [YOU AND YOUR WIFE] (with male and female mentioned together). Thus he released (i.e., permitted) them to be fruitful and multiply. And he also released the cattle, the wild beasts, and the fowl, as stated (in vs. 17): AND LET THEM ABOUND IN THE EARTH, BE FRUITFUL, AND MULTIPLY. Noah said to him: Sovereign of the World, might you possibly bring < another > flood to the world? He said to him: Thus have I sworn: I am not bringing another flood, as stated (in Gen. 8:21): THEN THE LORD SMELLED THE PLEASING ODOR; SO THE LORD SAID IN HIS HEART: I WILL NOT AGAIN CURSE THE GROUND ANY MORE…. How did he swear to him? Our masters say he swore to him by the covenant of Abraham, which is cited (in Neh. 9:7): AND YOU MADE A COVENANT WITH HIM (Abraham). So also Isaiah said (in Is. 54:9): FOR THIS IS LIKE THE WATERS OF NOAH TO ME: [AS I SWORE THAT THE WATERS OF NOAH WOULD NEVERMORE GO OVER THE EARTH]. You find, nevertheless, that forty days in every year these waters made a mark on the world until Solomon arose and built the Temple. Then those forty days ceased, as stated (in I Kings 6:38): AND IN THE ELEVENTH YEAR IN THE MONTH OF BUL … < THE HOUSE WAS FINISHED >. What is the meaning of IN THE MONTH OF BUL? In the month that the cattle are given mixed fodder (BLYM) from the house. (Cf. yRH 1:2 (56d).) Another interpretation: IN THE MONTH OF BUL: In the time that the earth turns into clods (bulim bulim). Another interpretation: IN THE MONTH OF BUL: < BUL > is lacking the letter M to correspond with the forty days that were cut off from the world. (The letter M (mem) in Hebrew also represents the number forty. When mem is prefixed to bul, the word for flood results.) Now, if the Holy One has sworn to Noah by the covenant of our father Abraham and fulfilled < the oath >, he will certainly fulfill the three oaths he has sworn to Zion. These are the three oaths: {He swore by the covenant of our father Abraham, as stated (in Is. 54:9): FOR THIS IS LIKE THE WATERS OF NOAH TO ME.} He swore by his own soul, so to speak, as stated (in Amos 6:8): THE LORD GOD HAS SWORN BY HIS OWN SOUL. He has also sworn by the Sabbath (ShBT), as stated (in Exod. 31:17): < IT > (the Sabbath) IS A SIGN BETWEEN ME AND THE CHILDREN OF ISRAEL FOREVER; FOR IN SIX DAYS THE LORD MADE HEAVEN AND EARTH, AND ON THE SEVENTH DAY HE RESTED (ShBT) AND WAS REFRESHED. {And it is written} [And he has sworn by Torah, as stated] (in Is. 62:8): THE LORD HAS SWORN BY HIS RIGHT HAND. This is Torah, as stated (in Deut. 33:2): AT HIS RIGHT HAND A FIERY LAW (dat) FOR THEM. (Ber. 6a.) And what did he swear to Jerusalem? That he would build it up. Thus it is stated (in Ps. 147:2): THE LORD BUILDS UP JERUSALEM. R. Samuel bar Nahmani said: It is an aggadic tradition that Jerusalem will not be built up until all the exiles are gathered. If someone says to you that all the exiles have been gathered but Jerusalem is not built up, do not believe < him >, since it is stated: THE LORD BUILDS UP JERUSALEM, and afterwards (ibid., cont.): HE GATHERS THE EXILED ONES OF ISRAEL. Israel said to the Holy One: Sovereign of the World, has not Jerusalem already been built up and destroyed? He said to them: It was destroyed and you went into exile from it because of your sins. Now, however, I will build it up and never destroy it, as stated (in Ps. 102:17 [16]): FOR THE LORD HAS BUILT UP ZION; HE HAS APPEARED IN HIS GLORY.

Midrash Tanchuma, Noach 11:3

To say to the prisoners go forth implies that they were enjoined from sexual intercourse. Why was that? When the world is overwhelmed by suffering and destruction, men are forbidden to (fulfill the command to) increase and multiply (Gen. 6:28) Surely, while the Holy One, blessed be He, is engaged in destroying the world, men should not strive to populate it. Joseph behaved accordingly. He indulged in intercourse with his wife only prior to the years of hardship, as it is said: And unto Joseph were born two sons (Gen. 41:50). When were they born? In the years preceding the famine.

Sefer HaYashar (midrash), Book of Genesis, Miketz 10

And at that time the sons of Tarshish came against all the Ishmaelites to make war with them; ‎and the sons of Tarshish subdued the Ishmaelites for many days. And the Ishmaelites were ‎few in numbers in those days, and they could not prevail against the sons of Tarshish, and they ‎were sorely grieved. And the elders of the Ishmaelites sent a written appeal unto the king of ‎Egypt, saying: We pray thee to send unto thy servants, thy princes and thy hosts to help us in ‎fighting against the sons of Tarshish, for we are greatly oppressed since many days. And ‎Pharaoh sent Joseph, with his warriors and hosts as also the warriors of the king's house. And ‎they went into the land of Havilah to the Ishmael ites to assist them against the sons of ‎Tarshish. And the sons of Ishmael fought against the sons of Tarshish, and Joseph smote the ‎Tarshishites, and he took possession of their lands, and the sons of Ishmael dwell therein even ‎unto this day. And when the land of Tarshish was subdued, all the Tarshishites fled and came ‎to the boundary of the sons of Javan, and Joseph with all his men returned into the land of ‎Egypt—not one of them was missing. And it was when the year came around, which was the ‎second year of Joseph’s reigning over Egypt, the Lord gave great plenty throughout the land ‎for seven years, according to the words of Joseph, for the Lord hath blessed all the ‎productions of the land in those days for seven years, and they ate and were exceedingly ‎satisfied. And at that time Joseph appointed his officers to collect all the food of those good ‎years, and they heaped up the corn year after year, and they placed it into Joseph’s treasuries. ‎And at all times when they gathered the food Joseph commanded that the corn be brought in ‎the ears and with it also some of the soil of the field that it be not spoilt. And Joseph did in this ‎wise year after year, and he gathered up corn in great abundance even like the sand of the ‎sea, for his treasuries were beyond number. And the inhabitants of Egypt did likewise, and ‎they gathered up abundance of food into their storehouses, from all the food of the seven ‎good years; but they did not prepare it as Joseph did it. And all the food that Joseph and all the ‎people of Egypt heaped up, was to be stored away for the seven years of famine to sustain ‎the whole land. And all the inhabitants of Egypt filled their treasuries and store houses with ‎corn for their support in the famine. And Joseph stored all the food he gathered up, into the ‎cities of Egypt, and he closed up all the stores and placed guards around them. And Osnath, ‎the daughter of Potipheira, wife of Joseph, bare unto him two sons, Manasseh and Ephraim, ‎and Joseph was thirty-four years of age when he begat them.‎

Quoting Commentary

Radak explains that the use of singular mode in Genesis 10:25 and 41:50 does not mean only two sons were born, as mentioned in Genesis 11:15, but rather the names of the sons mentioned were linked to important events in their father's life. Ramban interprets Jacob's blessing in Genesis 48:15 as referring to future children of Joseph, not just Ephraim and Menasheh, who were absorbed into the tribes of the first sons. Chidushei Chatam Sofer discusses the concept of foresight using the term "nolad," emphasizing the importance of learning from past events to anticipate the future, as seen in the case of Rabbi Zekharya ben Avkolas not foreseeing the consequences of his actions.

Chidushei Chatam Sofer on Gittin 56a:1

We say in Tractate Tamid, "Who is wise? The one who see the nolad (i.e., who has foresight)." And it doesn't say, "the one who sees the future to come." And we use the language of "nolad" (lit. "that which was born"), for King Solomon, of blessed memory, said, "The lazy man says, 'There’s a lion in the street; I shall be killed if I step outside,'" for these words are the lazy one who buries his hands in the bowl" and is paranoid due to imaginary events which have never transpired. Therefore, it doesn't say, "Who is wise? The one who sees the future" -- because all foolish and lazy ones worry very much about vapor/vanity. But the wise one is the one who infers the future based on past events -- he is the wise. And behold the Sages said, "ha-nolad" (lit. "that which was born), i.e., from all those things which were born, which implies that these things were already born, as is written (Genesis 41:50), "two sons" - who were born to you, "before [the famine] came to you" - this also implies that this would happen (lit. be born) in the future, as it written, behold, "a son shall be born to the house of David, Josiah by name." Therefore we say in our mishnah, "Who is wise? The one who see the nolad (i.e. they have foresight)" from [that which] already happened in early days, and from similar events, and they see the future to be born from that which is happening now, and this is to say, the "nolad" which includes that which has already happened and that which will happen in the future. And, therefore, one should not find guilt in Rabbi Zekharya ben Avkolas because until this moment, it was unprecedented - that a Jewish individual would be so embittered to the extent that they'd hand over the Temple and all of Israel into the hands of the non-Jewish oppressors, and Rabbi Zekharya ben Avkolas had no reason to worry about this, but from then onwards, when an event like this has already happened, we say about all similar incidents, "Happy is the one who fears always."

Radak on Genesis 10:25:1

ולעבר יולד שני בנים, here too the Torah wrote the singular mode yulad, was born, instead of “were born,” as it referred to the general subject of providing progeny, just as in verse 21. We find a parallel construction with Joseph, in Genesis 41,50 וליוסף יולד שני בנים. This does not mean that the people mentioned did not have more than the two sons mentioned, seeing that the Torah specifically mentions (11,15) ויולד בנים ובנות, “he fathered sons and daughters.” The names of the two sons whose births were mentioned here must be understood as being linked to some important experience in the life of their father, who commemorated the event by the way he named these sons.

Ramban on Genesis 48:15:1

AND HE BLESSED JOSEPH, AND SAID. The meaning of this verse (The verse begins by stating that Jacob blessed Joseph, and the blessing that follows refers only to his sons. Ramban is attempting to resolve this difficulty.) is that in order to bless Joseph, out of his love for him, he blessed his sons. Scripture is relating that Joseph had no other children and his entire blessing was inherent in the blessing of these boys. It may be that [the blessing here was directed at Joseph himself, stating that] the other children who will be born to him in the future (Verse 6 here.) shall be called by the name of their brothers and be blessed with their blessing. In my opinion this latter interpretation is correct since the prophet Jacob said, And the children that were born (‘holad’to’) (Holad’to is in the past tense and means “were born to you.” Ramban will explain that Jacob’s words are to be understood as if they were in the future tense: “And the children that will be born to you after them shall be thine.” Joseph thus had other children besides Ephraim and Menasheh, whom Scripture does not record, as they were counted among the tribes of his first sons.) after them, shall be thine, and his word would not be in vain. (As it would be if we interpret the verse literally as referring to the past for Joseph did not as yet have any children other than Ephraim and Menasheh.) However, Joseph did beget children after that, just as is the opinion of Onkelos, who translated: “And the children that you will beget after them.” And thus, asher holad’to is a past tense replacing a future, just as in the verse, Which I took out of the hand of the Amorite, (Verse 22 here. Here again, lakachti (I took) is to be understood as if it were in the future tense.) and many additional verses besides. Even in line with the literal interpretation of Scripture it would appear that Joseph had children that he had begotten after his father came to him in Egypt. This is obvious from the fact that Jacob found it necessary to elaborate rather than say, “And now thy sons, Ephraim and Menasheh, who were born to thee, shall be mine as Reuben and Simeon, and the children that will be born shall be thine.” This is the reason why Scripture states, And unto Joseph were born two sons before the year of famine came, (Above, 41:50.) since after the famine additional children were born to him, but Scripture does not mention them as there is no need for us to know of them [since they were absorbed into the tribes of Ephraim and Menasheh].

Talmud

Reish Lakish prohibits conjugal relations during years of famine to avoid children being born in difficult times. However, those without children may still have marital relations in years of famine to fulfill the mitzva to be fruitful and multiply (Taanit 11a:4).

Taanit 11a:4

Similarly, Reish Lakish said: It is prohibited for a person to have conjugal relations in years of famine, so that children not be born during these difficult years. As it is stated: “And to Joseph were born two sons before the year of famine came” (Genesis 41:50). It was taught in a baraita: Nevertheless, those without children may have marital relations in years of famine, as they must strive to fulfill the mitzva to be fruitful and multiply.

Targum

Yoseif had two sons with Osnas, the daughter of Poti Phera, Priest of On, before the years of famine came (Onkelos Genesis 41:50). Asenath, who was raised in the house of Potipliera, prince of Tanis, bore these sons to Joseph before the year of famine arose (Targum Jonathan on Genesis 41:50).

Onkelos Genesis 41:50

Two sons were born to Yoseif before the years of famine came. They were born to him by Osnas, the daughter of Poti Phera, Priest [chief] of On.

Targum Jonathan on Genesis 41:50

And to Joseph were born two sons before the year of famine arose, which Asenath who had been brought up in the house of Potipliera prince of Tanis bare to him.

וַיִּקְרָ֥א יוֹסֵ֛ף אֶת־שֵׁ֥ם הַבְּכ֖וֹר מְנַשֶּׁ֑ה כִּֽי־נַשַּׁ֤נִי אֱלֹהִים֙ אֶת־כׇּל־עֲמָלִ֔י וְאֵ֖ת כׇּל־בֵּ֥ית אָבִֽי׃ 51 E Joseph named the first-born Manasseh, meaning, “God has made me forget (has made me forget Heb. nashshani, connected with “Manasseh” (Menashsheh).) completely my hardship and my parental home.”
The text discusses the significance of the names Menashe and Ephraim in relation to trials and tribulations leading to positive outcomes, reflecting a journey towards ultimate good perceived as such. It also explores the concept of increasing or decreasing day by day in spiritual growth, with Beit Shammai focusing on departing from evil and Beit Hillel emphasizing increasing enthusiasm to purify the body. The daughters of Tzelofchad symbolize the five salvations, representing the desire for salvation and redemption, linked to the messianic times. The disagreement between Beit Shammai and Beit Hillel is explained in the context of spiritual illumination and purification through enthusiasm and growth, with Joseph naming his firstborn Manasseh to signify forgetting past hardships and moving forward in fulfillment of his destiny. Moses named his son Gershom to recall being a stranger in a foreign land, while Jacob arrived intact in body, children, wealth, and studies, with Joseph forgetting his Torah studies in Egypt. Ramban, Tur HaArokh, and Rashi provide interpretations of key phrases in Deuteronomy, emphasizing Moses' role in explaining the Torah to the Israelites. Yosef named his firstborn Menasheh to signify moving on from past troubles and his father's house, with God's help in forgetting the past.

Chasidut

The text discusses the significance of the names Menashe and Ephraim in relation to trials and tribulations leading to positive outcomes, reflecting a journey towards ultimate good perceived as such. It also explores the concept of increasing or decreasing day by day in spiritual growth, with Beit Shammai focusing on departing from evil and Beit Hillel emphasizing increasing enthusiasm to purify the body. The daughters of Tzelofchad symbolize the five salvations, representing the desire for salvation and redemption, linked to the messianic times. The disagreement between Beit Shammai and Beit Hillel is explained in the context of spiritual illumination and purification through enthusiasm and growth.

Kedushat Levi, Genesis, Vayechi 2

When Menashe was born, (Genesis 41,51) the Torah quotes ‎Joseph as referring to the trials and tribulations he had ‎undergone before becoming ruler in Egypt, i.e. ‎כי נשני אלוקים‎, ”G’d ‎has made me ‘pay my dues’”, a reference to the troubles he had ‎endured, whereas when naming his second son, Joseph speaks ‎only about the manifestly positive experiences that had followed ‎his painful experiences, i.e. ‎כי הפרני אלוקים‎, “for G’d has made me ‎fruitful, etc.” When the Torah describes Yaakov as positioning ‎Ephrayim ahead of Menashe, this reflects that both he and Joseph ‎were aware by now that any trials and tribulations were meant to ‎help bring about the ultimate good that is perceived as such. In ‎other words, “G’d sends the cure before He inflicts the disease,” ‎He does not have to search for it after the disease is already ‎ravaging the patient. The experiences of both Yaakov and Joseph ‎foreshadow the experiences of the Jewish people.‎

Likutei Moharan 56:3:30

chatzar beit haNaShim—[This is] etymologically similar to “sheNaShu (abandoned) and withdrew from the Omnipresent One”; they distanced themselves from God. There are those who were once somewhat close to God but have since forgotten Him. This is “haNaShim”—it connotes forgetfulness, as it is written (Genesis 41:51), “because God has NaShani (made me forget) [my troubles].” They have since forgotten God. And there are those who even now remember God, but their might has NaShtah (grown weak)” (Jeremiah 51:30), and they lack the ability to overpower their evil inclination.

Likutei Moharan 97:1:6

{“Yosef called the name of the fir st -born Menasheh, for God has made me forget all my toils and all my father’s house. And the name of the second he called Ehpraim, for God has made me fruitful in the land of my affliction” (Genesis 41:51-52). } This is the meaning of MeNaSheh, it connotes unawareness and forgetfulness. This is as it is written, “for God NaShani (has made me forget)… all my father’s house”—namely, ancestry—and “all my toils”—that he toiled in serving God.

Ohev Yisrael, Pinchas 2:1

And the daughters of Tzelofchad ben Chefer approached etc - look, it is written "Joyfully shall you draw water from the fountains of salvation" (Isaiah 12:3). Salvation is called in the aspect of the High Holy Crown, which is where exists the fountain/origin of salvation, lovingkindness and compassion. And the two springs that come from it are Yud and Hey, which are Chochmah and Binah. And from there comes the Flow and the Salvation to the five aspects that are called the Five Salvations. And this is what we say in Havdalah "the cup of salvations I raise etc" since just as the cup is a vessel that receives the wine that is poured into it, so too is the level of "the one who claims needs to show proof", which is the Higher Sovereingty, as it were. This is the vessel to receive the Five Salvations, through the aspect of "the tzadik is the life of the worlds", since he is connected to all, and joyfully draws, and this is the secret of "the tzadik is the life of the worlds". The sages have said that JOY is a metaphor for the covenant, which is the Flow and Filling of the cup of salvation, and "the one who claims needs to show proof" is the one that wants to raise oneself up to their source and their root of Holiness. And the holy Zohar says that the five fingers around the cup are a hint of the five salvations that come from the Upper World, which is the World of Freedom, as known to those who know. ... And those are symbolized by the letters mem-nun-tzadi-pei-chaf, which are both simple and double. And those five salvations are called "daughters of Tzelofchad", and this is the explanation of the verse "and the daughters of Tzelofchad approached": they approached themselves to their higher root, that are the five salvations spoken of above, since they are called daughters that surround the Shechinah since they receive the flow from the Higher Source. And they are called daughters of Tzelofchad - [break this word into] tzalap chad [one mark], those who are one since they have no dispersion, in the secret meaning of two rays that do not separate. OR you can also say - daughters of Tzelofchad [break this word into] tzel pachad [shadow of fear] since the five letters mem-nun-tzadi-pei-chaf are double they are the hint to the Holy Strengths, and from there come Fear and Awe into those who hate Israel and all who do evil, that they are unable to come to the higher holiness. They are not able to do evil to Israel, because they [Israel] desire and want those five salvations, which are symbolized by the settling and inheriting the holy land. And that they [the daughters] were able to go up to their Source and their High Root so as to make the flow descend and fill up the cup of salvations, which is the secret of the Holy Sovereignty. And their desire was to bring about salvation and redemption, which is the messianic times, which is "and the daughters of Tzelofchad ben Chefer approached", since it is known that the secret of Exile is to raise the 288 (Refech) holy sparks, hinted in the letters of Chefer. And "Son of Gilead" - through Yaakov Our Father who called him Gal-ed, and this is also a hint to the world of freedom, in which there is the sweetening of the judgments, and there one is an E"D (witness) that the ability of changing Names for God is how we conquer our enemies, which are the ones that try to cross over the GaL (wall of stones), like the way Lavan the Aramean tried to fool Yaakov, crossing over the wall of stones to do evil to Israel. OR one can say Ben Gila"d, E"D (witness) Ayin and Dalet. Ayin and Dalet are augmented in the verse Shema etc Echad, which are the letters of E"D. Since we are with the Blessed One and we unify God's name, above and below, and we give witness to God's unity, Blessed be the Name.And what is left of the letters of Shema is SH"M, and from Echa"d, A"CH; so we can make the combination ASHMA"CH (which is Shem Ach due to our witnessing of the unity of the Holy Blessed One, and this is Ben Gil"ad, that it becomes revealed to us the Name A"ch brother/ an idea of God as Brother, through the E"D written augmented.) Ben Machir - Ben Machir with patach - that he will recognize and know and reveal and publicize the Holy One of Blessing to Israel. And as it is written "For a child has been born to us, a son has been given us. And authority has settled on his shoulders...in token of abundant authority and of peace without limit" (Isaiah 9:5-6). Ben Menashe. From the expression "God has made me forget completely my hardship" (Genesis 41:51). That is, through him Israel forgot completely all their hardship in exile. And these are the names of his daughters: the five salvations spoken above, each with her specific name, due to the good action that each has. The name of the first is Machl"ah - from the expression machul lah - it is forgiven to her, there is the source of Forgiveness (Selichah); or the expression "forgiven to the righteous." The name of the second is to be read together with the name of the first: Machla"h Noa"h, meaning constantly advancing [n"a] sickness from the seed of Israel due to the sweetening of judgments. The name of the third Chogla"h: from the expression Cha"g La"h (a festival to her), happiness and rejoicing there. The name of the fourth Milka"h: the revealing of the holy sovereignty (Malkhut). The name of the fifth Tirtza"h: a hint that Kneset Israel (?) is happy in the presence of the Holy One of Blessing, to do all according to their will after the revelation of the higher light, the world of freedom. And to become sorry (metzerah), wanted (ratzah) from the sweetening of judgment, and all becomes Compassion. And THIS IS the explanation of "and they stood (fem. verb) - the five salvations spoken of above. In front of Moshe - the aspect of Awareness (Da'at). And in front of Eleazar haKohen - the higher (sphere). And in front of etc, why will the name of our father be diminished etc give us a holding etc - since through Israel Sh"en A"ch (the name Brother) is remembered (and expanded) influencing (the world) - this is "among the brothers of our father". A"v (father) is an expression of will, like "and they did not want" Av"u (Judges, 19:25; I Samuel 15:9) - our will is that we have a holding on the aspect of Brother A"ch remembered/male. And this is "among the brother of our father". And this is "they brought their claim to Moshe" - the world of freedom, the 50 levels of Binah. In front of Hashem - specifically. "And Moshe spoke to Ad-nai" - the aspect of Awareness. "

Sefat Emet, Genesis, For Chanuka 22:10

(a) In the name of my grandfather and teacher, of blessed memory: He explained the disagreement between Beit Shammai and Beit Hillel as to whether one increases day by day or decreases. He explained that, in the lamp, there is an aspect of illumination and one of combustion, that being to burn the waste material and to purge the inside by the fire of desire for Him, may He be blessed. And Beit Shammai are of the view that, initially, it is necessary to "depart from evil [and (then) do good]" (Ps. 34:14), and thus the practice of decreasing day by day. And Beit Hillel are of the view that the main idea is to increase day by day, such that the enthusiasm that illuminates through him will purify his body and will automatically purge the waste material. (b) And this is also what is written that Yosef placed Menashe first, while Ya'akov placed Efraim first. For the name Menashe is from "God has made me forget [nashani] ... my travail" (Gen. 41:51), as with "forget your people and your father's house" (Ps. 45:11), and he thought this about Ya'akov. But Ya'akov our ancestor, peace be on him, realized that not everyone is prepared for this, and he placed Efraim first [see Gen. 41:52: Efraim "for God has made me fertile (hifrani)"], corresponding to the view of Beit Hillel. Thus far [my grandfather's] statement, may his memory be for a blessing. (c) And according to this, both the formulation "increases day by day" and the formulation "decreases day by day" make sense, for they are in truth two paths. There are those who proceed by diminishing the subjugation of the body, and there are those who proceed by increasing the light of the spirit and of the insides. And this is a matter of "Ehad marbeh v'ehad mam'it" [originally, it is all the same whether one does much or one does little, provided that one directs one's mind towards Heaven. Ber. 5b, 17a]. And these two aspects are of Hallel and Thanksgiving, as we have said elsewhere.

Commentary

Joseph named his firstborn Manasseh because he felt that God had enabled him to forget all his hardships and suffering, including those from his father's house. This forgetting was seen as a positive thing, allowing Joseph to move forward and fulfill his destiny in Egypt as a tool for the Divine Presence.

Alshekh on Torah, Genesis 41:51:1-3

[Joseph] put into his heart that, in that the Lord was with him, he was not brought down there for naught; but rather to precipitate the [arrival of the] Divine Presence in Egypt, such that he was Its 'chariot.' And so he saw that the Lord was with him. And therefore when he was in the house of his master, he did not inform his father, to redeem him form his master. And [so it was] in this way, regarding all of the times [that he was in Egypt], he was as if silent. As behold, the intellect would suggest that at least when he was still in the jail, he would assuage his father's worrying with a carrier to run with a letter from his hand. However since he stopped himself to not reveal [anything to his father], he therefore called his firstborn son, Menashe - meaning, it is good to praise the Lord, "for God made me forget all my toil, and all my father’s house." As I was given the strength to forget this through him... As if not, I would have told my father's household. But the Lord [granted him a child] so that his father would not redeem him from his distress with all of the wealth of his home, and that [he not] command him to return to his land. And [then] the entire preparation of the exile which He, may He be blessed, prepared by having His Divine Presence come to Egypt with Joseph as its chariot would have been spoiled. And this is [the meaning of] "for God made me forget..."

HaKtav VeHaKabalah, Genesis 41:51:2

... And in truth, the greatness of the righteousness of his heart with God prevented him from fulfilling the commandment of honoring his father (and to tell his father that he was alive); in the same way that all of his behavior towards his brothers at this time - even though at first glance it appears as one who is taking vengeance upon them... in truth [was] only because of his righteousness, to not do anything against the will of his Maker. For so was the decree from the Most High which He showed him in a prophetic dream - "and they bowed down to my sheave" (Genesis 37:7). And he did it with great wisdom and deep counsel that they would not fulfill these bowings and this submission in front of him, while knowing that he was Joseph - as this would have been a great embarrassment for them. Surely to save them from this, he made great efforts that they should fulfill [the dream] without knowing that he was the one to whom they were bowing. [This is] as the verse testifies - "And Joseph remembered the dreams that he dreamt about them" (42:9), as explained there. Likewise was Joseph concerned in his heart about informing his father at the beginning of his being brought up, that he was alive and was the ruler of the country, lest the decree of the Most High about the bowings of the sheaves and the eleven stars be nullified. Behold it is for this reason - even though he was personally yearning to honor his father with the good news - that he nevertheless needed to strain with great strength  to nullify the commandment of honoring his father (in the same was as there is no room for the commandment of honoring one's father if, through it, he nullifies one of the commandments of the Lord)... Behold, in order to fulfill the will of his Maker, he was obligated to forget the honor of his father from his heart, even though he found himself obligated to honor him every instant... Hence he called his son, Menasseh, "as the Lord made me forget..." - He is the one who assisted me that I not think about the honor of my father, as if he was forgotten from my heart. And most of the usage of forgetting is just about not putting one's attention to something; in that it is not [sufficiently] important in his eyes to put his mind to it (hence, he "puts it to the side"). And he said, "all of my father's house," to include all those connected with his father, as they were all equally good in his eyes. And he did not have a grudge in his heart about what they did to him; as he said to them afterwards (Genesis 45:8), "It is not you that sent me here, but rather God." And [about] that which he said, "all of my toil" - his intention was not that with the status of being raised up, he forgot all of the heartaches which he had before his entering into all of this honor. For in fact his intention even at the time of his toil when he had the status of a slave - even though he was forced to be involved in things that were unnatural for him - [was that] this toil was not a strain and a burden upon him; as he accepted it with a joyful heart and gave thanks to Him, may He be blessed, that He helped him spiritually that he should not think of it as a strain, but rather to do it with a good heart. So all of the great toil was as removed and forgotten [even] in its time...

Ibn Ezra on Genesis 41:51:1

FOR GOD HATH MADE ME FORGET. Its meaning is, because he said God hath made me forget. (This is an abridged statement as “because he said” has to be added between Manasseh and for God etc. Cf. I.E.’s comment on Gen. 26:7.) Rabbi Judah, the first Hebrew grammarian, (Rabbi Judah ibn Hayyuj (c. 940-1010), the first Hebrew grammarian to put forth the idea that all Hebrew words come from a three letter root. He is considered the father of the science of Hebrew grammar (Weiser).) says that nashani (made me forget) follows the paradigm of channani (dealt graciously with me) (Gen. 33:11). (Channani comes from the root chet, nun, nun. Similarly nashani comes from the root nun, shin, shin. They are both kals.) However, Rabbi Moses Ha-Kohen, the Spaniard, says that (in nashani) a pattach has been substituted for the chirik. (According to this opinion, nashani is a pi’el coming from the root nun, shin, heh. Compare, tzivvani whose root is tzadi, vav, heh. The problem is that the first letter of a pi’el perfect is vocalized with a chirik, and nashani is vocalized with a pattach, hence Rabbi Moses’ explanation that a pattach has been substituted for a chirik. Thus nashani is a variant of nishani.)

JPS 1985 Footnotes, Genesis 41:6

Heb. nashshani, connected with “Manasseh” (Menashsheh).

Rabbeinu Bahya, Bereshit 41:51:1

כי נשני אלו-הים את כל עמלי ואת כל בית אבי, “for G’d has enabled me to forget all my problems including those which I have suffered in my father’s house.” This verse prompted our sages (Baba Batra 12) to conclude that the house in which a woman grew up is called בי נשא, “a house inducing forgetfulness.” The origin of this psychological fact is the verse in Genesis 2,24 “for that purpose (to get married) man leaves the house of his father and his mother and cleaves to his wife.” [As long as Joseph had not founded a family he was still deeply attached to his father’s house. Ed.] What holds true for the emotional reaction of a man when he gets married is equally true of the wife once she is married.

Radak on Genesis 41:51:1

כי נשני, G’d granted me so much wealth and power that He enabled me to forget את כל עמלי, all the problems and setbacks I had experienced, and He has even made me forget all the members of my father’s household. [not including his father, of course. Ed.]

Radak on Genesis 41:51:2

נשני, the vowel patach under the letter נ substitutes for the vowel chirik which we would normally expect in the transitive conjugation from the root נשה, as then it would have been nishani as in tzivani from the root צוה, “to command.” Some commentators do not accept that this vowel is a variant but claim that it is justified as the root of the word nashani in our verse is נשש. [compare Rash’bam’s comment. Ed.]

Rashbam on Genesis 41:51:1

נשני, the construction of the word from the root נשש is similar to a similar construction of the root חנן in 33,11 where Yaakov explained to his brother Esau that he was looking at his children. The proof of this is the dagesh in the letter ש. [which effectively doubles that letter. Ed.] If the word nashani had been derived from the root נשה as in Isaiah 44,21 לא תנשני, or as in Lamentations 3,17, נשיתי טובה, where the root is one that loses its last root letter, the Torah here should have written nishani, instead of nashani. It then would have been parallel to the construction in Samuel II 19,27 עבדי רמני, rimani from the root רמה, to deceive, and other similar examples.

Rav Hirsch on Torah, Genesis 41:51:1

נַשַנִי übersetzt man gewöhnlich: Gott hat mich vergessen lassen all mein Unglück und mein ganzes väterliches Haus! Wem kehrte sich dabei das Herz nicht um? Josef nennt seinen Erstgeborenen danach, daß ihn Gott seinen alten Vater und seine ganze väterliche Familie habe vergessen lassen! Dadurch würde allerdings der Umstand, daß Josef sich so lange um seinen Vater nicht gekümmert, auf die fasslichste Weise gelöst. Josef wäre einfach ein herzloser Mensch gewesen. Glücklicher Weise ist "vergessen" nicht die einzige Bedeutung von נשה ,נשה heißt auch "Gläubiger sein" (siehe Kap. 32, 33), und נשני kann ebensowohl heißen: Gott hat mir mein Unglück und meine Familie zu Gläubigern gemacht. Was mir bis jetzt als Unglück und Misshandlung erschienen, das hat Gott Werkzeug meines höchsten Glückes werden lassen, so daß ich meinem Unglück und meiner Familie aufs tiefste verschuldet bin. Die Form נַשני statt נִשני ist nach beiden Auffassungen gleich schwierig und würde sich nur durch eine Wurzel נשש erklären lassen, die sonst nicht weiter vorkommt. — Beiläufig wird der Ausdruck עמל zu der Äußerung missbraucht: der Jude ist faul, Arbeit bedeutet ihm Unglück. Dem gegenüber denkt sich der Jude selbst das Paradies nicht als ein dolce far niente! der jüdische Mensch ist selbst im Paradiese "zur Arbeit" da, עמל !לעבדה ולשמרה ist aber nicht eine jede Arbeit, sondern nur eine mühevolle Arbeit ohne entsprechendes Resultat. Wenn uns "arbeitsamen" Deutschen eine solche Arbeit eine Seligkeit wäre, was für eine Seligkeit müsste dann nicht "Mühseligkeit" sein! Das עמל des einen erzeugt im mitfühlenden Nebenmenschen חמל. Es kommt auch als das Unglück vor, das man andern bereiten will, und heißt dann in solcher Beziehung auch: Unrecht; allein in seiner ersten Bedeutung liegt dies nicht.

Sforno on Genesis 41:51:1

כי נשני אלוקים, what happened to him fore- shadowed what would happen in the future, as described in Isaiah 65,16 כי נשכחו הצרות הראשונות, “for the former troubles shall be forgotten

Steinsaltz on Genesis 41:51

Joseph called the name of the firstborn Manasseh, as he felt: God has made me forget [ nashani ] all my toil, my suffering and hardship, and the trouble of my father’s entire house, from which I suffered for many years, as I am now a new person.

Midrash

In Shemot Rabbah 1:33, Moses took an oath to Yitro before marrying Tzipora, accepted to stay the night, and began herding flocks. He named his son Gershom to recall being a stranger in a foreign land. In Bereshit Rabbah 79:5, Jacob arrived intact in body, children, wealth, and studies, while Joseph forgot his Torah studies. In Bereshit Rabbah 86:5, Potiphar saw the Lord was with Joseph, who whispered his studies, performed miracles, and was successful until Potiphar saw the Divine Presence over him.

Bereshit Rabbah 79:5

“Jacob arrived intact” – intact in his body. Because it is written: “He was limping because of his hip” (Genesis 32:32); nevertheless, intact in his body. Intact in his children; because it is written in his regard: “If Esau will come upon the one camp, and smite it, the remaining camp will survive” (Genesis 32:9); nevertheless, here, intact in his children. Intact in his wealth; although, Rabbi Avun said in the name of Rav Aḥa: Our patriarch Jacob would give Esau that same gift (See Genesis 32:14–16.) for nine years; nevertheless, here, intact in his wealth. Rabbi Yoḥanan said: Intact in his studies, but Joseph forgot, as it is stated: “As God has made me forget all my toil” (Genesis 41:51). Elsewhere it says: “The toiling soul toils for itself” (Proverbs 16:26). (The toil of the soul is Torah study.)

Bereshit Rabbah 86:5

“His master saw that the Lord was with him, and everything that he did, the Lord made his undertaking successful” (Genesis 39:3). The Rabbis say: “His master saw that the Lord was with him” – but ultimately, he forgot, as it is written: “God has caused me to forget all my toil” (Genesis 41:51). (“The Lord was with him” in that Joseph would review his Torah studies, but ultimately, over time, he forgot them (Etz Yosef). ) Rav Huna said in the name of Rav Aḥa: He would whisper and enter and whisper and exit. (He was constantly whispering his studies, or praying (see Yefeh To’ar). ) [Potiphar] would say to him: ‘Pour me boiling water,’ and it would be boiling; lukewarm [water], and it would be lukewarm. (“The Lord was with him” and granted Joseph success beyond the natural order of the world. ) He said: ‘What, Joseph, are you bringing straw to Efrayim, earthenware pots to Kefar Ḥanina, fleeces to Damascus, sorcery to Egypt – sorcery in a place of sorcerers?’ Until when? Rabbi Ḥiyya said: Until he saw the Divine Presence standing over him. That is what is written: “His master saw that the Lord was with him.”

Shemot Rabbah 1:33

“Moses decided to dwell with the man, and he gave his daughter Tzipora to Moses” (Exodus 2:21). “Moses decided [vayoel]” – Rabbi Yehuda says that he took an oath to him, as vayoel is nothing other than an expression of an oath, as it is stated: “Saul administered an oath [vayoel] to the people” (I Samuel 14:24). Why did he administer an oath to him? He said to him: ‘I know that Jacob your ancestor, when Lavan gave him his daughters, he took them and left without [Lavan’s] knowledge. Perhaps, if I give you my daughter you will do the same to me.’ Immediately, [Moses] took an oath to him, and [Yitro] gave him Tzipora. Rabbi Neḥemya said: He accepted upon himself to stay the night with him, as vayoel is nothing other than an expression of staying the night, as it is stated: “Please agree [hoel] and stay the night” (Judges 19:6). Our Rabbis, of blessed memory, said that he accepted upon himself to herd his flocks, as vayoel is nothing other than an expression of beginning. When he married his daughter, he began and accepted upon himself to herd his flocks. “She bore a son and he named him Gershom because he said: I was a stranger [ger] in a foreign land” (Exodus 2:22). “She bore a son and he named him Gershom.” It is the way of the righteous to name their sons after an event. In Joseph’s regard what does it say? “He named the firstborn Manasseh…and the second he named Ephraim” (Manasseh, “because God has made me forget [nashani] all my toil and all my father’s household.” Ephraim, “because God has made me fruitful [hifrani] in the land of my affliction.”) (Genesis 41:51–52), in order to recall the miracles that the Holy One blessed be He performed on his behalf. Moses, too, named his son Gershom after the miracle that the Lord performed on his behalf; that he was a stranger in a foreign land, and the Holy One blessed be He brought him success there.

Quoting Commentary

Ramban explains that the opening expression of "These are the words" in Deuteronomy refers to the commandments Moses will mention in the book, starting with the Ten Commandments, emphasizing that Moses wished to explain the Torah to the Israelites. Tur HaArokh elaborates on how Moses reviewed the Torah with the Israelites before renewing the covenant, emphasizing that Moses had not added anything of his own to the commandments. Rashi explains the name "gid hanashe" as meaning "springing," while Chizkuni interprets "lo tehiyeh lo k'noseh" as not allowing the borrower to forget the loan and then demand interest payments.

Chizkuni, Exodus 22:24:2

לא תהיה לו כנושה, “do not treat him (the borrower who is tardy in repaying same) like a creditor;” some commentators understand the expression נשה as “forgetting,” as when Joseph said in Genesis 41,51: כי נשני אלוקים, “for G-d has enabled me to forget, etc.;” the meaning of our verse then would be that you are not allowed to “forget” the loan for a long time and then pressure the borrower to pay interest payments for the overdue period.

Ramban on Deuteronomy 1:1:1

THESE ARE THE WORDS WHICH MOSES SPOKE UNTO ALL ISRAEL. [The reference is] to the commandments which he will mention in the entire book beginning with the Ten Commandments in the section of Va’ethchanan, (Further 5:6-18. In other words, the opening expression of the Torah here, These are the words …, is not a reference to the words of Moses from the beginning of the book on, narrating the historical events of the journey through the wilderness, but primarily a reference to the Ten Commandments and the laws that followed, which Moses introduced with a review of their journey from Sinai to the Jordan followed with an exhortation to obedience.) as Scripture stated, Moses began explaining this Law, saying, (Verse 5.) clearly indicating that he is speaking of the Law [which begins with the Ten Commandments in the next section of Va’ethchanan]. And in that case [we must say] that in the [following] verse The Eternal our G-d spoke unto us (Verse 6.) an introductory expression of “saying.” (Since we have explained the word leimor (saying) in Verse 5 as referring not to the contents of Verse 6 but to the Scriptural text of the Ten Commandments, Verse 6 should begin with a phrase explaining that it was Moses who was now speaking on a different subject — not about the commandments, but about the history of the forty years. Thus the verse should begin, “And he [i.e., Moses] said: The Eternal our G-d spoke unto us …”) is omitted. Similarly [there is an omission in the verse] And Joseph called the name of the firstborn Menasheh: ‘for G-d hath made me forget all my toil’ … And the name of the second he called Ephraim: ‘for G-d hath made me fruitful.’ (Genesis 41:51-52.) Both verses omit the expression “for he [Joseph] said” [that G-d hath made me forget … “for he said” that G-d hath made me fruitful]. And the purport of these verses here is as follows: “These are the commandments which Moses spoke to all Israel beyond the Jordan in the fortieth year from their departure from Egypt on the first day of the eleventh month according to all that the Eternal had commanded him for them, (Verse 3.) this being after he had smitten Sihon and Og, (Verse 4.) in the land of Moab, there Moses began to explain to them this Law, as follows. And he said: The Eternal our G-d spoke unto us in Horeb, saying: ‘Ye have dwelt long enough etc.’” (Verse 6.) And the meaning thereof is that when Moses began explaining the commandments to them, he said to them at the outset of his words: The Eternal our G-d spoke unto us in Horeb, after He gave us the Ten Commandments, [ordering] that we conquer the Land at once and that we cross the Jordan. But your sins caused you this and that consequence [as Moses goes on to relate]. The words of this introduction continue until he concludes with the verse, And thou shalt keep His statutes, and His commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the Land, which the Eternal thy G-d giveth thee, forever. (Further, 4:40.) Then Moses called all Israel that were before him and said, Hear, O Israel, the statutes and the ordinances which I speak in your ears this day, (Ibid., 5:1.) and then began the explanation of the Torah with the Ten Commandments in order that they hear them with the explanation from the mouth of the one who received them from the mouth of the Holy One, blessed be He. Afterwards he informed them of the Unity of G-d, as it is said, Hear, O Israel: the Eternal our G-d, the Eternal is One, (Ibid., 6:4.) and all the commandments in this book. This is why Scripture explained here which Moses spoke unto ‘all’ Israel, and there it is stated, And Moses called unto ‘all’ Israel (Ibid., 5:1.) [emphasizing that all were present], because the explanation of the Torah and the completion of the commandments must be in the presence of “all” Israel just as was the Giving of the Torah [itself on Mount Sinai]. Now, because he [Moses] prolonged the words of this introduction, Scripture [in Va’ethchanan where Moses finally begins explaining “the words” with which he began this opening verse] returned to the place at which it stopped at the beginning of the explanation of the Torah and said, And this is the Law which Moses set before the children of Israel; these are the testimonies, and the statutes, and the ordinances, which Moses spoke unto the children of Israel, when they came forth out of Egypt, (Ibid., 4:44-45.) and mentioned that it was beyond the Jordan, in the valley over against Beth-peor, in the land of Sihon, (Ibid., Verse 46.) this being the land of Moab mentioned here (Verse 5.) since Israel did not enter the land of Moab except what was made permissible for them by Sihon [who conquered part of Moab and became its ruler, thus removing that territory from the injunction that Israel may not wage war against Moab] as has been explained in the preceding book. (Numbers 21:26; 35:14.) Thus Scripture mentioned two things here. [The first thing is:] it stated that Moses spoke unto the children of Israel, according to all that the Eternal had commanded him for them, (Verse 3.) this being an allusion to the commandments which he would tell them in this book that have not been mentioned thus far in the Torah. And it says that these commandments were exactly as G-d commanded him; he did not add to, or substract from what he had been commanded. It was necessary that this be stated [i.e., that Moses spoke according to all that the Eternal had commanded him] because Scripture does not state of them “And the Eternal spoke unto Moses;” therefore it included them now, [emphasizing] that they were all according to what he was commanded from the mouth of the Holy One, blessed be He. [The second thing is:] it further stated that Moses began explaining this Law, (Verse 5.) this being an allusion to the commandments which were already declared, that he would repeat them in order to clarify them further and to give additional instruction about them. And the meaning of the expression ho’il Mosheh (Verse 5. This is generally translated: “Moses began.” Since according to Ramban, the explanation of the commandments does not begin until the Ten Commandments in 5:6, Ramban interprets the word ho’il as “wished;” thus meaning “Moses wished” to explain this Torah; however, the beginning thereof is not here, but later on as explained. According to those commentators, such as Rashi, who explain the reference ‘These are the words’ in our verse as referring to Moses’ words of chastisement, the word ho’il does mean “begin,” since the reproof begins in the next verse.) is that “Moses wished” to explain the Torah to them. This is said to inform us that Moses saw fit to do so although G-d had not yet commanded him thereon [but afterwards, when He commanded him to write down the whole Torah, G-d Himself said all these words that were originally spoken by Moses; and Moses wrote them as he was commanded. Hence there is no difference between the first four books of the Torah and this fifth book, Deuteronomy, as all are equally the word of G-d]. The word ho’il is thus related to the expressions: ‘ho’el na’ (be willing, I pray thee), and tarry all night; (Judges 19:6.) would that ‘ho’alnu’ (we had been willing) and dwelt beyond the Jordan, (Joshua 7:7.) and so also many similar expressions.

Rashi on Genesis 32:33:1

גיד הנשה THE SINEW OF THE THIGH-VEIN — Why is its name called גיד הנשה? Because it sprang נשה) and rose from its proper position. The word has the meaning of “springing”. Other examples are: (Jeremiah 51:30) “Their strength sprang away (נשתה)” and (41:51) “for God hath made all my trouble spring away from me נַשַּׁנִי)".

Tur HaArokh, Deuteronomy 1:1:2

אלה הדברים, the words that Moses is about to speak refer to the words that are recorded in this volume of the Torah. Moses will first review the whole Torah, commencing with the revelation at Mount Sinai and the Ten Commandments. In verse 6 we would have expected the verse to begin with the words ויאמר משה, something that is missing here. We do find a similar construction where such an introductory remark is missing when Joseph names his first son Menashe, and the Torah reports that he said: כי נשני אלוקים את כל עמלי, “for the Lord has made me forget all my troubles,” (Genesis 41,51, as well as verse 52 concerning Ephrayim) where we would have expected at least the introductory words כי אמר. The reason that Moses used this introduction was to remind them that not quite a year after that G’d had told the people that they had encamped around Mount Sinai long enough, and that it was time to begin their journey toward their ultimate objective, the Holy Land. This was a pointed reminder that as far as G’d was concerned they had been sufficiently prepared to make war successfully against the Canaanites, whose measure of guilt by then was full, so that the Israelites should have every chance to defeat them. These introductory words continue until 4,40 ושמרת את חוקיו ואת מצותיו אשר אנכי מצוך היום, “you shall observe His decrees and His commandments that I command you this day, to carry them out, etc.” After this Moses called upon the whole nation of Israel that stood assembled before him saying: שמע ישראל וגו', 5,1 and began with a restatement of the Ten Commandments. Having concluded with that restatement, including minor additions, he emphasizes the uniqueness of G’d, i.e.שמע ישראל ה' אלוקינו ה' אחד, “Hear O Israel, the Lord our G’d, the Lord is One,” followed by all the commandments contained in this volume of the Torah. This is the reason why we have the formula here: דבר משה אל כל ישראל that Moses spoke to all of the Children of Israel, and the same formula is used in 5,1 when he is described as calling to all of the Children of Israel when exhorting them to learn and to keep the commandments. It was important that just as 40 years ago at the revelation to the previous generation all the people were assembled, now when the covenant is about to be renewed with a new generation the whole people must be in attendance at that event. When the Torah describes Moses as באר את התורה הזאת “explaining this Torah,” (verse 5) this is a reference to the Torah which the people had already heard from his mouth once before. He now reviews this part of the Torah and in a number of cases expands on it, filling in details not revealed up until now. He emphasized that all of this had been commanded to him by Hashem, i.e. he had not added anything of his own. The meaning of the word הואיל is that the initiative for this review is his own; he had not been told by Hashem to do so. The term is used several times in Scriptures for free-willed agreement, as for instance in Joshua 7,7 ולו הואלנו ונשב בעבר הירדן, “if we had only been willing to remain and settle on the east bank of the Jordan.” When Moses responded to Yitro’s invitation to dwell in his house, his willingness is also described by the word ויואל משה לשבת את האיש, “Moses agreed to dwell with that man.” (Exodus 2,21).

Tanakh

Yosef named his firstborn son Menashe to signify that God had made him forget all his past troubles and his father's house, indicating his desire to move on from his family's betrayal. Yosef believed that his father, Yaakov, had disowned him due to jealousy over his dreams, which is why he never reached out to Yaakov after becoming a ruler in Egypt.

Covenant and Conversation Family Edition, Vayigash, II; Does My Father Love Me? 22

Evidence for this theory is contained in the choice of name Yosef gave to his firstborn son Menashe: “It is because God has made me forget all my trouble and all my father’s house” (Bereshit 41:51). Uppermost in Yosef’s mind was the desire to forget the past, not just his brothers’ conduct towards him but “all my father’s house.” Yosef believed that his father had deliberately put him at his brothers’ mercy because, angered by the second dream, he no longer wanted contact with the son he had once loved. That is why he never sent a message to Yaakov that he was still alive.

Targum

Yoseif named his first-born Menasheh because God helped him forget his troubles and his past in his father's house.

Onkelos Genesis 41:51

Yoseif named the first-born, Menasheh, For God has made me forget all my trouble, and all that was in my father’s house.

Targum Jonathan on Genesis 41:51

And Joseph called the name of his firstjborn Menasheh; because, the Lord hath made me forget all my weariness and all the house of my father.

וְאֵ֛ת שֵׁ֥ם הַשֵּׁנִ֖י קָרָ֣א אֶפְרָ֑יִם כִּֽי־הִפְרַ֥נִי אֱלֹהִ֖ים בְּאֶ֥רֶץ עׇנְיִֽי׃ 52 E And the second he named Ephraim, meaning, “God has made me fertile (has made me fertile Heb. hiphrani, connected with “Ephraim.”) in the land of my affliction.”
The name Menasheh signifies forgetfulness of ancestry and past struggles, while Ephraim symbolizes becoming fruitful through holy thoughts, reflecting two paths of diminishing bodily desires or increasing spiritual enlightenment. Joseph named his second son Ephraim as a reminder of his gratitude for God's blessings after his suffering, connecting the name to his own success and rise to prominence in the land of his affliction. The text discusses the uncertainty of whether Shem or Yefet is the eldest son of Noah, with evidence suggesting Yefet is the eldest, and highlights how Ephraim's humility led to him receiving the birthright. Joseph named his sons Manasseh and Ephraim to reflect his experiences, and Moses named his son Gershom to signify feeling like a stranger in a foreign land.

Chasidut

The name Menasheh signifies forgetfulness of ancestry and past struggles, while EPhRaIm symbolizes becoming fruitful through holy thoughts. Beit Shammai and Beit Hillel disagree on whether to increase or decrease spiritual practices daily, similar to the differing perspectives of Yosef and Ya'akov regarding their sons' names. This reflects two paths of diminishing bodily desires or increasing spiritual enlightenment, both leading to purification and closeness to God.

Kedushat Levi, Exodus, Tetzaveh 8

Another approach to help us understand the line ‎ועשית בגדי ‏קודש לאהרן אחיך לכבוד ולתפארת‎: We know that of the twelve ‎months of the year 6 months belong to the season known as ‎‎“winter”, whereas the other 6 months are known as “summer.” ‎The twelve months correspond to the 12 lunar cycles each of ‎which is identified by star patterns described as ‎מזלות‎, ‎‎“constellation of stars in the sky.” Each month another one of ‎these constellations carries out its assigned tasks. The twelve ‎constellations may be summed up as 6 holy attributes, part of the ‎mystical ‎אור ישר ואור חוזר‎, “direct light emanating from the ‎source, and reflected light carrying the spiritual input by the ‎creatures who had encountered it. The six holy attributes are: 1) ‎man’s love for his Creator, and his desire to serve Him out of love ‎so as to provide Him with pleasure from His creatures. 2) The awe ‎in which man holds G’d; his dread of transgressing rules that ‎outlaw certain activities and defy His wishes. 3) the glory of G’d ‎that man must experience when he sees how G’d “boasts” of ‎man’s good deeds, compare Isaiah 49,3: ‎עבדי אתה ישראל אשר בך ‏אתפאר‎, “You are My servant Israel in whom I glory.” 4+5) the ‎faith Israel displays. These are two virtues, even though they ‎have a common heading. [The author had on a previous ‎occasion distinguished between faith which is totally oblivious of ‎any advantage one might personally gain from it, and faith which ‎is tied to certainty that G’d will reward one tangibly. Ed.] ‎‎6) The attribute of negating self interest by linking oneself ‎unreservedly to G’d and being completely content with whatever ‎it is that He has in mind for him.‎ The 12 constellations are represented in the gemstones of the ‎breastplate of the High Priest where they symbolize the 12 tribes ‎of the Jewish people, the holy nation.‎ The month of Adar corresponds to the tribe of Joseph ‎from whom 2 of the twelve tribes emerged. This is why when ‎there is a need to insert an extra month in the calendar to ‎compensate for the 11 days plus, that the lunar “year” is shorter ‎than the solar year, this month appears in our calendar as both ‎Adar I and Adar II. The appropriate zodiac sign for this month is ‎therefore that of ‎דגים‎, fish, which are a symbol of fertility as we ‎know from Genesis 48,16 where Yaakov blessed Joseph by ‎predicting that his sons’ offspring would be as numerous as that ‎of fish. Another example of Joseph’s numerous offspring is ‎alluded to in the words ‎בן פרת יוסף‎ “Joseph is a fruitful son.” ‎Genesis 49,22. Just as fish are safe from the evil eye, seeing they ‎are not visible on the earth’s surface, swimming beneath the ‎surface of the oceans, so the Talmud in B’rachot 20 ‎understands the words ‎עלי עין‎, in the same verse as the protection ‎afforded Joseph’s offspring from the potential damage from the ‎evil eye of people envious of them.‎ When the letters of the word ‎דג‎, “fish” are inverted, the result ‎is ‎גד‎, a word related to ‎מזל‎ in the sense of good fortune. (compare ‎Talmud Shabbat 67) There the sages accuse people who wish ‎themselves “that their mazzal, ‎גד‎ (protective star), not be ‎tired either by day of by night,” as uttering idolatrous phrases. In ‎the case of Joseph, whose two sons were called ‎מנשה‎ and ‎אפרים‎ ‎respectively, the former is an allusion to historically negative ‎phenomena, whereas the word ‎אפרים‎ is symbolic of historically ‎favourable occurrences. Joseph already presaged this when ‎naming his sons (Genesis 41,51-52) when he saw in the birth of ‎his first son a reminder of his years of suffering, whereas he ‎predicted a better future as being associated with the birth of his ‎second son. The month of Adar similarly symbolizes hard times ‎for the Jewish people during the first half, until after the 14th ‎when the nation during the reign of Ahasverus had been saved ‎from Haman’s wicked plots. According to the Talmud Shabbat 104, where ‎positioning of the letters and its symbolic significance is ‎discussed, the symbolism of the letters of the Jewish calendar ‎telling us something through the sequence in which they appear, ‎our sages see in the sequence ‎גד‎ an abbreviation of the words ‎גומל ‏דלים‎, “G’d at work in reversing the fate of the poor, (Jews in ‎exile)” The letter ‎ד‎ is understood to refer to the initial ‎subjugation of the Jewish people, whereas the letter ‎ג‎ is ‎understood as the subsequent turn for the better in the fortunes ‎of this people. This is used as a reversal of the normal ‎interpretation of such pairings of letters when the letter that is ‎later in the alphabet appearing first, is considered as a bad omen. ‎It was reserved for G’d to demonstrate that when He, as opposed ‎to astrological factors, i.e. mazzal, is involved, He can ‎reverse the predictions of the astrologers based on idolatry. ‎Besides, we must never forget that even when G’d subjects us to ‎harsh measures, the ultimate objective is to bring about our ‎repentance and subsequent redemption. The Purim story is the ‎best example of this, although it was unique in that not a hair of ‎a single Jew was touched on that occasion, the disaster having ‎been warded off by the people’s repentance in time.‎

Likutei Moharan 97:1:6

{“Yosef called the name of the fir st -born Menasheh, for God has made me forget all my toils and all my father’s house. And the name of the second he called Ehpraim, for God has made me fruitful in the land of my affliction” (Genesis 41:51-52). } This is the meaning of MeNaSheh, it connotes unawareness and forgetfulness. This is as it is written, “for God NaShani (has made me forget)… all my father’s house”—namely, ancestry—and “all my toils”—that he toiled in serving God.

Likutei Moharan 97:1:8

And this is the meaning of EPhRaIm, as it is written (Genesis 41:52), “for God hiPhRanI (has made me fruitful) in the land of my affliction.” The explanation is: By means of the holy thoughts, that which previously was afflicted—i.e., desolate and parched—is accounted for him as merits.

Sefat Emet, Genesis, For Chanuka 22:10

(a) In the name of my grandfather and teacher, of blessed memory: He explained the disagreement between Beit Shammai and Beit Hillel as to whether one increases day by day or decreases. He explained that, in the lamp, there is an aspect of illumination and one of combustion, that being to burn the waste material and to purge the inside by the fire of desire for Him, may He be blessed. And Beit Shammai are of the view that, initially, it is necessary to "depart from evil [and (then) do good]" (Ps. 34:14), and thus the practice of decreasing day by day. And Beit Hillel are of the view that the main idea is to increase day by day, such that the enthusiasm that illuminates through him will purify his body and will automatically purge the waste material. (b) And this is also what is written that Yosef placed Menashe first, while Ya'akov placed Efraim first. For the name Menashe is from "God has made me forget [nashani] ... my travail" (Gen. 41:51), as with "forget your people and your father's house" (Ps. 45:11), and he thought this about Ya'akov. But Ya'akov our ancestor, peace be on him, realized that not everyone is prepared for this, and he placed Efraim first [see Gen. 41:52: Efraim "for God has made me fertile (hifrani)"], corresponding to the view of Beit Hillel. Thus far [my grandfather's] statement, may his memory be for a blessing. (c) And according to this, both the formulation "increases day by day" and the formulation "decreases day by day" make sense, for they are in truth two paths. There are those who proceed by diminishing the subjugation of the body, and there are those who proceed by increasing the light of the spirit and of the insides. And this is a matter of "Ehad marbeh v'ehad mam'it" [originally, it is all the same whether one does much or one does little, provided that one directs one's mind towards Heaven. Ber. 5b, 17a]. And these two aspects are of Hallel and Thanksgiving, as we have said elsewhere.

Commentary

Joseph named his second son Ephraim as a reminder of his gratitude for God's blessings after his suffering, connecting the name to his own success and rise to prominence in the land of his affliction. The name also symbolizes the Jewish people's connection to their founding fathers, Abraham and Isaac, who both referred to themselves as ashes, linking the entire nation to the name Ephraim.

Da'at Zekenim on Genesis 41:52:1

קרא אפרים, “he called Ephrayim.” This was a reminder of the two founding fathers of the Jewish people, Avraham and Yitzchok, both of whom had described themselves as ashes, אפר. Compare Genesis 18,27 and Yitzchok, who when bound on the altar on Mount Moriah, considered himself as soon being burned to ashes. This is why the entire Jewish nation is on occasion called אפרים, compare Jeremiah 31,19: הבן יקיר לי אפרים, “truly, Ephrayim is a dear son to Me.”(G–d speaking)

JPS 1985 Footnotes, Genesis 41:7

Heb. hiphrani, connected with “Ephraim.”

Malbim on Genesis 41:52:1

For God has made me forget. Yoseif gave them names that would remind him of his former poverty so that he would never cease to be grateful.

Radak on Genesis 41:52:1

בארץ עניי, in the land which for me was first a land of poverty, oppression, mental anguish, and has now become the land in which my potential has come to fruition where G’d has granted me children, wealth and great honour.

Steinsaltz on Genesis 41:52

He called the name of the second son Efraim, as he said: Not only have I forgotten my suffering, but now God has made me fruitful [ hifrani ] in that I have become successful and risen to prominence in the land of my affliction.

Midrash

The text discusses the uncertainty of whether Shem or Yefet is the eldest son of Noah, with evidence suggesting Yefet is the eldest. It also explains the significance of naming children based on events or humility, using examples like the names Peleg and Yoktan. The text also highlights how Ephraim's humility led to him receiving the birthright, emphasizing the importance of humility in rewarding both younger and older sons.

Bereshit Rabbah 37:7

“And to Shem, father of all the children of Ever, brother of Yefet the eldest, children were also born” (Genesis 10:21). “And to Shem, father of all the children of Ever…[brother of Yefet the eldest] (This phrase could also be translated: the elder brother of Yefet.) ” – we do not know whether Shem is the eldest or Yefet is the eldest. From what is written: “These are the descendants of Shem. Shem was one hundred years old, and he begot Arpakhshad two years after the Flood” (Genesis 11:10), (Noah’s eldest son was born when he was five hundred year old (Genesis 5:32), and the Flood began when he was six hundred years old (Genesis 7:6), so Noah’s eldest son was one hundred years old when the Flood began. Shem, however, turned one hundred two years after the Flood.) we see that Yefet was the eldest. “Two sons were born to Ever; the name of the one was Peleg, as in his days the world was divided, and the name of his brother was Yoktan” (Genesis 10:25). “Two sons were born to Ever; the name of the one was Peleg, as in his days the world was divided” – Rabbi Yosei says: The ancients, because they knew their ancestors [personally], (Since they lived very long lives, spanning many generations.) would give names [to their children] on the basis of events [of their lives], but we, who do not know our ancestors, (Because they are already dead when our children are born.) give names [to our children] after our ancestors. Rabban Shimon ben Gamliel says: The ancients, because they utilized the divine spirit [of prophecy], would give names on the basis of events, but we, who do not utilize the divine spirit, give names after our ancestors. Rabbi Yosei ben Ḥalafta said: Ever was a great prophet, as he named [his son] on the basis of [future] events. That is what is written: “Two sons were born to Ever… [the name of the one was Peleg, as in his days the world was divided [niflega]].” (Ever named his son after the dispersion of the Tower of Babel, an event that would happen later in his life.) Why was he named Yoktan? It is because he minimized [maktin] himself (He acted humbly.) and his affairs. What did he merit? He merited to produce thirteen families. If for the younger son who minimized his affairs it is so, for an older one who minimizes his affairs, all the more so. (If even the younger son is rewarded for acting humbly, all the more so if an older son does so.) Similarly, “Israel extended his right hand, and laid it upon the head of Ephraim, who was the younger [hatza’ir]” (Genesis 48:14) – Rabbi Huna said: From the report of their births, (In Genesis 41:51–52.) do we not know that he [Ephraim] was the younger? The explanation [for repeating the information here] is that he used to downplay [matz’ir] his affairs. What did he merit? He merited the birthright. If the younger one who downplayed his affairs merited the birthright, an older one who downplays his affairs, all the more so.

Quoting Commentary

Yosef's success in adversity and dream interpretation are highlighted, leading to his rise to power and the saving of a country, family, and himself. His reliance on God and self-assurance are evident, culminating in a simple interpretation of Pharaoh's dreams, showcasing an old motif in folklore. Additionally, Joseph names his sons Manasseh and Ephraim to reflect his experiences.

Ibn Ezra on Exodus; Perush HaArokh 18:4:2

[FOR THE GOD OF MY FATHER WAS MY HELP.] The word amar (he said), which should have followed the word ki (for), has been omitted in for the God of my father. Scripture does not read, “for he said the God of my father was my help” because the phrase refers to for he said: I have been a stranger (v. 3), which is written above. (That is, the phrase for he said in verse 3 also applies to verse 4.) It is similar to for God hath made me fruitful (Gen. 41:52). (There too the word amar is missing. See I.E. on Gen. 41:52.) I have already explained why Moses named his younger son Eliezer. (See I.E. on Ex. 2:15.)

The Five Books of Moses, by Everett Fox, Genesis, Part IV; Yosef, The Rise to Power; Dreams 1

Genesis 40:1-41:52

The Five Books of Moses, by Everett Fox, Genesis, Part IV; Yosef, The Rise to Power; Dreams 2-3

Continued are the themes of Yosef’s success in adversity and skill in interpreting dreams (yet his father and brother, and not he, had done the interpreting in Chap. 37!). In Chap. 37 dreams had brought about his downfall; here (Chap. 40) they will help the cupbearer and in Chap. 41 ultimately save a country, his family, and himself. Yosef’s self-assurance and reliance on God, already evident in 39:9, here mean that it will not be long before he stands at the pinnacle. Yosef’s dramatic rise to power is an old and favorite motif in folklore. The text colorfully presents Pharaoh’s dreams, in great detail, especially in his emotional retelling. All the more striking then is Yosef’s simple interpretation (41:23–27).

Tribal Lands, Chapter 13; Menasheh 5

Joseph named the firstborn Manasseh, because “God has made me forget completely [nishani] my hardship and my parental home.” He named his second son Ephraim, because “God has made me fertile [hifrani] in the land of my affliction.” Genesis 41:51–52

Tanakh

Moses' wife bore a son named Gershom, which means "a stranger there," because Moses felt like a stranger in a foreign land.

Exodus 2:22

She bore a son whom he named Gershom, (Gershom Associated with ger sham, “a stranger there.”) for he said, “I have been a stranger in a foreign land.”

Targum

Joseph named his second son Ephraim because he believed God had made him fruitful and mighty in the land of his suffering, indicating that God would also make his father's house mighty in their afflictions.

Onkelos Genesis 41:52

He named the second one Ephraim, Because Elohim has made me fruitful in the land of my suffering [servitude].

Targum Jonathan on Genesis 41:52

And the name of the second he called Ephraim; for he said, The Lord hath made me mighty in the land of my affliction, as he will make the house of my father mighty here in their afflictions.

וַתִּכְלֶ֕ינָה שֶׁ֖בַע שְׁנֵ֣י הַשָּׂבָ֑ע אֲשֶׁ֥ר הָיָ֖ה בְּאֶ֥רֶץ מִצְרָֽיִם׃ 53 E The seven years of abundance that the land of Egypt enjoyed came to an end,
The seven years of plenty in Egypt ended, leading to a famine that affected Egypt and three other lands. Joseph sold grain to the Egyptians, intensifying the famine in Egypt. Pharaoh directed them to Joseph, who compelled them to circumcise themselves, ensuring their lives in the World to Come. The Targum states that the seven years of abundance in Egypt came to an end as prophesied.

Commentary

The seven years of plenty in Egypt ended, resulting in the entire Egyptian population having a more pleasing and healthy appearance. This is indicated by the word תכילנה, which is derived from כלולות meaning completely beautiful and fully sated.

Chizkuni, Genesis 41:53:1

ותכילנה, “they came to an end;” this unusual expression for describing the end of something is based on כלולות יופי, “they were completely beautiful, because fully sated.”

Da'at Zekenim on Genesis 41:53:1

ותכילנה, “they came to an end;” according to B’reshit Rabbah, 90,6 the word is to be understood as derived from כלולות as in כלולותיך in Jeremiah 2,2, a reference to physical beauty, i.e. the seven years of plenty had resulted in the whole Egyptian population having a more pleasing and healthy appearance.

Radak on Genesis 41:53:1

אשר היה, a collective term, hence in the singular היה instead of the plural היו.

Steinsaltz on Genesis 41:53

The seven years of plenty that was in the land of Egypt concluded.

Midrash

The seven years of plenty in Egypt ended perfectly, followed by seven years of famine that began with immediate hunger. The famine affected Egypt and three other lands, leading the Egyptians to seek bread from Joseph. Pharaoh directed them to Joseph, who compelled them to circumcise themselves, ensuring their lives in the World to Come. Joseph sold grain to the Egyptians, intensifying the famine in Egypt.

Bereshit Rabbah 90:6

“The seven years of plenty that was in the land of Egypt concluded” (Genesis 41:53). “The seven years of famine ensued, as Joseph had said; there was famine in all lands, but in all of the land of Egypt there was bread” (Genesis 41:54). “Concluded [vatikhlena]…” – they emerged perfect [mekholalot]. “Ensued [vateḥilena]…” – they entered ill [ḥolaniyot]. (Although the Egyptians had eaten on the final day of the seventh year of plenty, on the first day of the first year of famine, they were already afflicted with hunger.) By the time they sat at the table, they sought even coarse bread, but could find none. They said: ‘Is this not what Joseph said: “The food will be as a security [for the land for the seven years of famine]”? (Genesis 41:36). (They needed the security from the beginning of the seven years.) “There was famine in all lands” – in three lands: Phoenicia, Arabia, and Philistia. “The entire land of Egypt was hungry, and the people cried out to Pharaoh for bread; Pharaoh said to all the Egyptians: Go to Joseph; what he says to you, you shall do” (Genesis 41:55). “The entire land of Egypt was hungry…what he says to you, you shall do” – Rabbi Abba bar Kahana said: He compelled them to circumcise themselves. (When a Jew purchases a gentile slave, he is obligated to circumcise him.) Rabbi Shmuel bar Naḥman said: “Ḥiyitanu” is not written here, but rather, “you have saved our lives [heḥeyitanu]” (Genesis 47:25) (When the Egyptians tell Joseph “you have saved our lives,” the Hebrew term used is heḥeyitanu instead of the similar form ḥiyitanu. The extra heh in the word implies that something additional is included, and is interpreted as an allusion to life in the World to Come: By seeing to it that they became circumcised, Joseph assured them of life in the World to Come; alternatively, the meaning is that some Egyptians converted and thereby merited life in the World to Come (see Yefeh To’ar). ) – you have given us life in this world, and in the World to Come. “The famine was on the entire face of the earth, and Joseph opened all that was in them, and sold grain to the Egyptians. The famine was intensified in the land of Egypt” (Genesis 41:56). “The famine was…everything that [asher] was in them” – the best [hame’usharim] of them.

Targum

The seven years of abundance in Egypt came to an end as prophesied.

Onkelos Genesis 41:53

The seven years of abundance came to an end [were completed], [the good years] that were in the land of Egypt.

Targum Jonathan on Genesis 41:53

And the seven years of plenty were completed which were to come in the land of Mizraim;

וַתְּחִלֶּ֜ינָה שֶׁ֣בַע שְׁנֵ֤י הָרָעָב֙ לָב֔וֹא כַּאֲשֶׁ֖ר אָמַ֣ר יוֹסֵ֑ף וַיְהִ֤י רָעָב֙ בְּכׇל־הָ֣אֲרָצ֔וֹת וּבְכׇל־אֶ֥רֶץ מִצְרַ֖יִם הָ֥יָה לָֽחֶם׃ 54 E and the seven years of famine set in, just as Joseph had foretold. There was famine in all lands, but throughout the land of Egypt there was bread.
The famine during the seven years of plenty affected lands surrounding Egypt, but Egypt was spared due to Joseph's foresight in storing food in cities. The transition from abundance to famine was abrupt in Egypt due to its reliance on the Nile for irrigation. During the famine, the Egyptians began to look sickly as food supplies ran out. After the seven years of plenty, hunger spread throughout Egypt, and Joseph compelled the Egyptians to circumcise themselves before selling them grain. Pharaoh's dream symbolized the coming abundance and famine in Egypt, with Joseph's wisdom in managing the food supply highlighted. The seven years of famine began as foretold by Joseph, with Egypt being the only land with bread available.

Commentary

The famine during the seven years of plenty was in lands surrounding Egypt, specifically Phoenicia, Arabia, and Palestine, as noted by various commentators. Joseph's foresight in storing food in cities ensured that Egypt did not suffer from the famine, contrasting with neighboring countries where individuals had to rely on their private hoards. The transition from abundance to famine was abrupt in Egypt due to its reliance on the Nile for irrigation, causing widespread famine in all lands. During the famine, the Egyptians began to look sickly, losing weight and becoming weakened as food supplies ran out.

Chizkuni, Genesis 41:54:1

ותחילנה, from חולניות, becoming weak, sickly; when the supply of available food ran out people naturally began to lose weight and become weakened as soon as the famine started. ובכל ארץ מצרים היה לחם, “but in the whole land of Egypt there was bread. (food),” as opposed to the countries adjacent to Egypt.

Da'at Zekenim on Genesis 41:54:1

ותחילנה, “they commenced;” our author, following his interpretation of the expression ותכילנה, understands this word as derived from חולי, sickly, meaning that during the years of famine, the Egyptians began to look very sickly. (B’reshit Rabbah 90,6)

Ibn Ezra on Genesis 41:54:1

AND THE SEVEN YEARS OF FAMINE BEGAN. Va-techillenah is a kal and comes from a root whose second and third letters are identical. (Its root is chet, lamed, lamed. This comment presents difficulties. Techillenah is obviously a hifil. If it were a kal it would be vocalized techullenah. Futhermore, this word is never encountered in the Bible in the kal. The entire comment is missing in Vat. Ebr. 38. Similarly S.D. Luzzato had manuscripts of I.E. which omitted this comment. For an attempt to justify this comment see Krinsky.)

Ibn Ezra on Genesis 41:54:2

IN ALL LANDS. All the lands adjacent to Egypt. (Cf. Bereshit Rabbah 90:6, the hunger was in three lands, Phoenecia, Arabia and Palestine. The point is that if the hunger was in lands far from Egypt, how did they survive since they couldn’t come to Egypt to buy food?)

Or HaChaim on Genesis 41:54:1

ותחילנה …כאשר אמר יוסף. The famine began just as Joseph had said. It was necessary for the Torah to repeat "as Joseph had said;" Joseph's interpretation of Pharaoh's dream was proven true especially after the seven years of plenty were followed by the famine. Had the famine not commenced at that time, people would have said that the seven years of plenty had nothing to do with Joseph's forecast.

Or HaChaim on Genesis 41:54:2

Another reason for the Torah telling us the events in this manner maybe that the Torah emphasised a different aspect of Joseph's forecast. After seven years of abundant surplus it is most unusual to feel the onset of a famine immediately. The Torah therefore tells us "as Joseph had said," i.e. that the years of plenty would be completely forgotten, that people would eat but not be satisfied during the years of famine. This lack of satisfaction with the food one ate became evident already at the beginning of the first year of the famine.

Rabbeinu Bahya, Bereshit 41:54:1

ויהי רעב בכל הארצות, “there was a famine in all the countries.” This verse contrasts the conditions in the countries surrounding Egypt with those in Egypt itself where, thanks to Joseph’s foresight, the famine was not felt by the inhabitants of the country. This is why the verse concludes with the words: “but in all of the land of Egypt there was bread (food).”

Radak on Genesis 41:54:1

ובכל ארץ מצרים היה לחם, in all the countries bordering on the land of Egypt there was food seeing that everyone had amassed a private hoard. [the author may mean that the individual farmers sold their private hoards to foreigners, knowing that when they would run out they would qualify for the accumulated supply of the state, while in the meantime overcharging the people from the neighbouring countries. Ed.]

Ramban on Genesis 41:54:1

AND THE FAMINE WAS IN ALL LANDS. That is, which surrounded Egypt. Otherwise, what could the distant lands do if there was such a famine in them? (They would not be able to come to Egypt to ease the famine and would have perished.) Thus did the Sages say in Bereshith Rabbah: (90:6.) “The famine was in three lands: Phoenicia, Arabia and Palestine.”

Rashbam on Genesis 41:54:1

ובכל ארץ מצרים היה לחם, because Joseph had stored food in the cities.

Steinsaltz on Genesis 41:54

The seven years of famine began to come, as Joseph had said. In Egypt, which is mainly dependent not on rainfall but on an irrigation system whose source is the Nile, this transition was sharp. If for whatever reason the water level in the Nile falls lower than required, the land does not produce, resulting in famine. Furthermore, this was not merely a local problem in the mountains of Africa, which failed to provide enough water. Rather, there was famine in all lands, due to climate changes. But in all of the land of Egypt there was bread.

Tur HaArokh, Genesis 41:54:1

ויהי רעב בכל הארצות, “The famine was in all the countries, etc.” The Torah refers to all the countries bordering on Egypt. The famine most certainly did not spread world wide, for if it had been that widely spread, most human beings would have perished by it.

Midrash

After the seven years of plenty in Egypt ended, the famine began, causing hunger throughout the land. The Egyptians, desperate for food, turned to Pharaoh who directed them to Joseph. Joseph, in turn, compelled the Egyptians to circumcise themselves, leading to their gratitude and acknowledgment that he had saved their lives in this world and the World to Come. Joseph sold grain to the Egyptians, intensifying the famine in the land.

Bereshit Rabbah 90:6

“The seven years of plenty that was in the land of Egypt concluded” (Genesis 41:53). “The seven years of famine ensued, as Joseph had said; there was famine in all lands, but in all of the land of Egypt there was bread” (Genesis 41:54). “Concluded [vatikhlena]…” – they emerged perfect [mekholalot]. “Ensued [vateḥilena]…” – they entered ill [ḥolaniyot]. (Although the Egyptians had eaten on the final day of the seventh year of plenty, on the first day of the first year of famine, they were already afflicted with hunger.) By the time they sat at the table, they sought even coarse bread, but could find none. They said: ‘Is this not what Joseph said: “The food will be as a security [for the land for the seven years of famine]”? (Genesis 41:36). (They needed the security from the beginning of the seven years.) “There was famine in all lands” – in three lands: Phoenicia, Arabia, and Philistia. “The entire land of Egypt was hungry, and the people cried out to Pharaoh for bread; Pharaoh said to all the Egyptians: Go to Joseph; what he says to you, you shall do” (Genesis 41:55). “The entire land of Egypt was hungry…what he says to you, you shall do” – Rabbi Abba bar Kahana said: He compelled them to circumcise themselves. (When a Jew purchases a gentile slave, he is obligated to circumcise him.) Rabbi Shmuel bar Naḥman said: “Ḥiyitanu” is not written here, but rather, “you have saved our lives [heḥeyitanu]” (Genesis 47:25) (When the Egyptians tell Joseph “you have saved our lives,” the Hebrew term used is heḥeyitanu instead of the similar form ḥiyitanu. The extra heh in the word implies that something additional is included, and is interpreted as an allusion to life in the World to Come: By seeing to it that they became circumcised, Joseph assured them of life in the World to Come; alternatively, the meaning is that some Egyptians converted and thereby merited life in the World to Come (see Yefeh To’ar). ) – you have given us life in this world, and in the World to Come. “The famine was on the entire face of the earth, and Joseph opened all that was in them, and sold grain to the Egyptians. The famine was intensified in the land of Egypt” (Genesis 41:56). “The famine was…everything that [asher] was in them” – the best [hame’usharim] of them.

Quoting Commentary

Ramban explains that the cows and ears of corn in Pharaoh's dream symbolize plowing and harvesting, indicating a coming abundance or famine in Egypt. Abarbanel elaborates on Pharaoh's three statements to Joseph, appointing him over Egypt to manage the abundance and famine, and ensuring his authority over the land. Pharaoh's efforts to establish Joseph's leadership included changing his name, providing a wife from a prominent family, and giving him authority over Egypt. Joseph's wisdom in managing the food supply during the years of plenty is highlighted, showing his fairness and foresight in preparing for the coming famine. Additionally, the naming of Joseph's sons reflects his longing for his homeland despite his success in Egypt.

Abarbanel on Torah, Genesis 41:41:1

"And Pharaoh said to Yosef, 'Behold I have placed you, etc.'" until, "The seven years of famine started" (Genesis 41:54). Pharaoh spoke three speeches or statements to Yosef about this thing here. The first was, "Since God has made all this known to you [...] You shall be over my house, etc.," the content of which is as I have explained: Even though you only advised me about the matter of the grain, behold I am appointing you over my house and the administration of the kingdom. And the second is concerning the matter of the plenty and the famine, which was hinted in his dream and about which he advised him. And about this he said, "Behold, I have placed you in charge over the entire land of Egypt, etc." Such that the intention in it is concerning the produce, to separate a fifth, to gather and to sell it at the proper time and to do all that is required for it. And this is [the meaning of], "over the entire land of Egypt." For the matter of the plenty and the famine included all of the land, to gather the produce and to put it together. It is as if he said, "Since you advised me that I should select a discerning and wise man to do this, so that I would do it myself - behold what I will decree about this. And it is that I do not want to do this myself, as you said, nor to appoint officers. Rather, you are the wise and discerning one due to the power of God. I have placed you over the entire land of Egypt, to do it." And for this matter, he was required to give him his signet ring with which all of the writings that were written in the name of the king were signed, so that he could write whatever he wished and then sign it. And he commanded to have him dressed with linen garments, which are garments designated for ministers. "And he put a gold chain around his neck." Meaning that Pharaoh himself, with his hands, placed a gold chain around Yosef's neck, which indicated his greatness, as is the custom today with knights elevated by the king. "He had him ride" - by his commandment - "in the second chariot." Meaning in the chariot designated for the man that is second to the king. For the king had a chariot that was designated for him, the second, who is the second to the king in greatness and status. And it is in it that he commanded that they seat Yosef. And it is known what a chariot is, that it a seat [led] by four horses. And since Scripture stated, "in the second chariot that was his," and it did not state, "in his second chariot," it appears to be explained that the king had two designated chariots for himself; he would ride in one of them and his second would ride in the second. And that is why it stated, "in the second chariot that was his." However its stating, "and they called before him, avrech" - the idea is since bowing which is specifically to the king is with the bending of the knee (berekh), this indicates the status of his mastery over all of the land. Because of this, it was forbidden to bow with the downward movement of the knee to anyone besides the king, except by his commandment. And the practice was like this also in the time of Achashverosh, as it is written (Esther 3:2), "for so did the king command him." And the call and proclamation before him was, "bow down and give (venaton) him." Meaning that everyone should bow to him with the bending of the knee and that the king was giving him to be leader, vizier and commander over all the land of Egypt. And avrekh is the infinitive of the paul verb construction, and likewise, venaton to him, is an infinitive (to give). This is permission to everyone to bow down with the knee, and also that he is given rulership over all the land of Egypt. And hence no one can challenge him. Behold Pharaoh made all this effort so that Yosef's rulership would prosper for him, and no one would challenge him, given that he was a hated Hebrew among them. But lest Yosef fear and fret that the Egyptians would be jealous of his rulership and his appointment over the house and the field, just like his brothers were jealous of him for something thousands of times less significant - therefore Pharaoh had to say the third statement to him. And that is, "Pharaoh said to Joseph, 'I am Pharaoh; yet without you' - meaning to say, do not fear and do not worry about the ministers of the kingdom and the people of the land, for I am Pharaoh and the word of the king has gone out before me that, 'without you, no one shall lift up hand or foot.' That is to say, not to do anything and not to go anywhere with his feet without your permission and command, 'in all the land of Egypt.'" Behold it has been explained why these three statements came from Pharaoh to Yosef. So the twelfth question is resolved. And since it was difficult for the Egyptians that a Hebrew should rule over them, Pharaoh schemed to change his name and call him Tzafnat-Paneach, which means the Revealer of Hidden Things in Egyptian. And he did not suffice with this, but gave him as a wife, Osnat daughter of Poti-fera, who was a minister and important man in Egypt, so that he would have relatives on his wife's side who would help him. For there is no question that this would elevate his status. And that is what he relied on, "so Yosef went out over the land of Egypt": From the connection that he made with that minister, he went out over the land of Egypt, his greatness and leadership [now] famous. For his relatives, and his relatives' relatives befriended him and elevated him. But behold the Scripture tells of the difficulty of Yosef's rulership, for "Yosef was thirty years old when he stood before Pharaoh, king of Egypt." For since he was the king of Egypt, it was not fit that a Hebrew youth should be seen before him. As he was a youth, according to the years of that generation. Nevertheless God helped him and ingratiated him to Pharaoh. Moreover, when the ministers of Egypt were jealous of him - so long as he was before Pharaoh, no one could say anything in front of him; but when he left from before him to go out all over the land of Egypt, he was in great danger. Yet with God's compassion for him, he "left Pharaoh’s presence, and traversed throughout all the land of Egypt," far from the king's base in order to increase and strengthen his rulership and the power that was given to him, even when not before Pharaoh. And no one challenged him, as this was from God. And this is the explanation of his leaving Pharaoh's presence. However its stating, "In the seven years of plenty the land produced in handfuls" - for me, the idea is like, "so that it yields produce for three years" (Leviticus 25:21): That the land of Egypt yielded bountiful produce during the years of plenty, such that the produce would come out in handfuls, not in stalks. And this is said by way of exaggeration. And with this, all the peoples of the land saw that Yosef's words materialized, that which he said to Pharaoh, "a great plenty." For the land yielded very much produce, as if it were in handfuls, which is not the natural way. And then Yosef gathered the food, meaning to say all of the food that was sold at the market price. And this is besides the fifth (that was taxed), since Scriptures relies upon that which was already mentioned. And it mentions his wisdom, that he did not leave it in the field in pits, as is the practice in most countries, so that they not steal it from there. Rather he placed it in the cities. However he nevertheless acted fairly and did not alter the rights of each city. For he placed the food of each city inside it, and not in another city. And understand its stating, "he put in each city the food of the fields around it." As the intention with this is that the food of the field of the city which is near the city - meaning that which was close to the city - that was what he placed in it to be guarded there as food for the city during the time of the famine. But the food that was far from the city he would not put in it. Rather he would take it to [the center of] Egypt, to the storehouses of the king. For Yosef would sell grain there to the foreign nations who were not from Egypt. And it is, as we will see from the story, that Yosef would provide the grain to foreigners, and that is where his brother came to buy food. And the Scripture mentioned that they originally recorded the grain and the food that Yosef gathered - whether from the fifth and all the more so from the purchase - so that it all be counted; however with its proliferation, it stopped being counted, since it was gathered without a count. And, if so, it was all left to his expertise, without any calculation. So the thirteenth question is resolved. And behold Scripture mentioned the birth of Yosef's sons, their names and the reasons for those names to tell us that he was so refined that even with his being a minister and master over all of the land of Egypt and being busy with the gathering of produce and its concerns, behold 'on the day of his heart's joy,' when they were born, he placed the memory of his father's home and the desire for his land 'over the pinnacle of his joy.' And hence he called the first son Menashe and said, "God has made me leave behind (nashani)" and forget "all my hardships," from my slavery: but also from my father's house, since I have been separated from it, so now I am forgotten there. And it is as if he gave praise [to God] for the good, that God made him leave all of his hardship behind; but [also] for all the bad, with his saying, "and all my father's house." And he called the second Ephriam, "because God has made me fruitful (hiphrani) in the land of my affliction." As, in spite of all of his status there, he called Egypt the land of his affliction, since he was separated from his father and from the holy land. And that is why this story is mentioned after the story of the produce - to say that his father's house and the land of his birth had not become forgotten, in spite of all the greatness, power and splendor that he had in Egypt and in spite of the wealth and produce that he held. So the fourteenth question is resolved.

Ramban on Genesis 41:27:1

THEY SHALL BE SEVEN YEARS OF FAMINE. Since plentifulness in the land of Egypt is not a great novelty since the country is as the garden of the Eternal, (Above, 13:10.) Joseph first mentioned the interpretation concerning the bad events, for it was this that constituted the novelty and the purpose of the dream. G-d in His mercy showed the famine to Pharaoh to save life for a great deliverance. (See further, 45:7.) This is the sense of the verse, And the seven years of famine began to come, according as Joseph had said, (Verse 54 here.) for the truth of Joseph’s words was not realized until the years of famine.

Ramban on Genesis 41:2:1

AND BEHOLD, THERE CAME UP OUT OF THE RIVER. Since the land of Egypt is irrigated by the river, and it is from the river that abundance or famine befalls them, the king saw the cows coming up out of the river. The cows symbolize plowing, and the ears of corn symbolize the harvest, just as Joseph said, in which there shall be neither plowing nor harvest. (Genesis 45:6. Thus it is obvious that Joseph understood the characters in the dreams — i.e. the cows and the ears of corn — as symbolizing plowing and harvesting.) He saw that the river rose only slightly and there would thus be no plowing, and the little which will be planted in moist places, a wind blowing from the east, a wind from the Eternal (Hosea 13:15.) would burn them, even as he saw the ears of corn parched with the east wind. (Verse 6 here.) It would appear to be implied in the verses that the abundance was only in the land of Egypt, even as it said, Seven years of great plenty throughout all the land of Egypt; (Verse 29 here.) likewise the verse, And he stored up all the food of the seven years which was in the land of Egypt. (Verse 48 here.) But the famine, on the other hand, was in all the lands. And so did Joseph interpret it when he said, And there shall arise after them seven years of famine, (Verse 30 here.) and did not mention the land of Egypt. It was for this reason that in the other countries they were unable to store up food even if they had heard about it, as they undoubtedly did, for the matter was well known throughout their lands. Perhaps this was alluded to in the dream since with respect to the fat cows, it mentions, And they fed in the reed-grass, for it was there in Egypt that they fed and stood, but the lean ones, after they consumed the fat ones, walked to and fro through the earth, (Zechariah 6:7.) and Pharaoh did not know where they had gone.

Targum

The seven years of famine, as foretold by Joseph, began and there was famine in all lands except Egypt, where there was bread (Onkelos Genesis 41:54; Targum Jonathan on Genesis 41:54).

Onkelos Genesis 41:54

The seven years of famine started to come, just as Yoseif had said. There was famine in all the lands, but in all the land of Egypt there was bread.

Targum Jonathan on Genesis 41:54

and the seven years of famine began to be, as Joseph had said. And there was famine in all lands, but in all the land of Mizraim there was bread.

וַתִּרְעַב֙ כׇּל־אֶ֣רֶץ מִצְרַ֔יִם וַיִּצְעַ֥ק הָעָ֛ם אֶל־פַּרְעֹ֖ה לַלָּ֑חֶם וַיֹּ֨אמֶר פַּרְעֹ֤ה לְכׇל־מִצְרַ֙יִם֙ לְכ֣וּ אֶל־יוֹסֵ֔ף אֲשֶׁר־יֹאמַ֥ר לָכֶ֖ם תַּעֲשֽׂוּ׃ 55 E And when all the land of Egypt felt the hunger, the people cried out to Pharaoh for bread; and Pharaoh said to all the Egyptians, “Go to Joseph; whatever he tells you, you shall do.”—
Joseph maintained his Jewish identity in Egypt by keeping his Jewish name, although he received an Egyptian title from Pharaoh. However, Sefat Emet criticizes Joseph for requiring the Egyptians to be circumcised before receiving food during the famine. This act led to the people following Joseph's orders to avoid further consequences, as Pharaoh recognized Joseph as the supplier of grain. The land of Egypt is associated with impurity, and Joseph's actions symbolized purification from the serpent's influence. Radak explains that the word "כל" in Genesis 41:55 does not always mean "all," but rather "most," as seen in other examples in Scripture. Targum Jonathan on Genesis 41:55 also highlights how Pharaoh directed the people to follow Joseph's instructions during the famine.

Chasidut

The Torah emphasizes Joseph's unwavering Jewish identity during his time in Egypt, as shown by his retention of his Jewish name despite receiving an Egyptian title from Pharaoh. On the other hand, Sefat Emet criticizes Joseph for requiring the Egyptians to circumcise themselves before receiving food, as a tzadik should support and endure everyone at their level.

Kedushat Levi, Exodus, Shemot 3

Exodus 1,6. “and Joseph had meanwhile been in Egypt ‎already.” We need to examine why the Torah had to repeat ‎the word ‎במצרים‎, “in Egypt,” when it would have sufficed to ‎simply write ‎ויוסף היה שם‎, “while Joseph had already been there.” ‎Perhaps the Torah wanted to stress that during all the years that ‎Joseph had been in Egypt without the moral support of his family ‎he had not changed his name (although Pharaoh had given him ‎an Egyptian title, i.e. ‎צפנת פענח‎). He himself used to refer to ‎himself by his Jewish name. Even Pharaoh realized this when ‎during the early days of the famine he had instructed the people ‎to turn to Joseph for help, i.e. ‎לכו אל יוסף אשר יאמר לכם תעשו‎, ‎‎“what Joseph will tell you, you are to do.” (Compare Bereshit ‎Rabbah 20 slightly differently wording.)‎

Sefat Emet, Genesis, Miketz 6:6

Paroh said, "Do as Yosef commands you" (Bereishit 41:55), and Rashi explains that Yosef instructed the Egyptians to circumcise themselves before receiving food. This was considered a sin because it gave them the covenant of circumcision. However, Yosef, being a tzadik, could not bear to feed the uncircumcised. Despite this, it was seen as a fault because a tzadik should endure and support everyone at their level.

Commentary

During the famine, the people of Egypt ran out of their private food stores and appealed to Pharaoh for help, knowing that Joseph had stored their contributions. Pharaoh directed them to Joseph, who instructed them to be circumcised before receiving food. Pharaoh then told them to follow Joseph's instructions, as he was the supplier of grain to the people. This led to the people following Joseph's orders to avoid further consequences.

Chizkuni, Genesis 41:55:1

ויצעק העם לפרעה ללחם, “the people cried out to Pharaoh for food.” They wanted him to sell them food which they knew had been stored. It was below the king’s dignity to become a merchant selling food; in order to remain in good standing with his people, he sent them to Joseph who would tell them how to act. He would share out food according to prices determined by him, the proceeds being delivered to Pharaoh’s treasury.

Rabbeinu Bahya, Bereshit 41:55:1

ותרעב כל ארץ מצרים, “The whole land of Egypt was famished, etc.” This verse speaks of the second year of the famine. It teaches that G’d had proclaimed that Egypt should suffer the pangs of hunger. We have a similar incidence in Kings II 8,1 כי קרא ה' לרעב, “for G’d has decreed famine.” Another verse in which the expression קרא is used in connection with famine is found in Psalms 105,16 קרא רעב על הארץ כל מטה לחם שבר, “He called down a famine on the land; destroyed every staff of bread.” As a result the famine was being felt by the people, ויקרא העם אל פרעה ללחם, “the people called out to Pharaoh for food.” It is in the nature of people to cry out to those in whose power it is to satisfy their needs. We find a verse in Psalms 107,5 רעבים גם צמאים נפשם בהם תתעטף, “the hungry and thirsty, their spirit failed”. On the other hand: ויצעקו אל ה' בצר להם, “they cried out to G’d (after) they were in distress, etc.”

Rabbeinu Bahya, Bereshit 41:55:2-3

לכו אל יוסף, “go to Joseph.” Pharaoh told his clamoring people that Joseph had assumed all the functions of government in Pharaoh’s place. Pharaoh portrayed himself as only the titular head of government. He used this to support his instructions that they must follow Joseph’s instructions. Tanchuma Miketz 7 describes what happened in the following words: when Pharaoh sent his petitioners to Joseph and they pleaded with him for bread, Joseph told them to come back after they had circumcised themselves. Thereupon the people returned to Pharaoh and cried in front of him telling him that Joseph had refused to supply them with food until they had circumcised themselves. Pharaoh said to them: “why were you foolish enough not to have stored food for yourselves during the last seven years?” Thereupon the people told him that everything they had stored had rotted away. Pharaoh asked them if not some of yesterday’s bread was left over? They told Pharaoh that even bread they put in their bread baskets on the previous day had turned bad. Thereupon Pharaoh told them to go back to Joseph and to carry out all his instructions. This is the meaning of the verse (Proverbs 11,26) מונע בר יקבוהו לאום וברכה לראש משביר, “he who withholds grain they will curse (Pharaoh), whereas he who sells it will enjoy a blessing.” The reference is to Joseph who was the seller of grain in Egypt. This is what Yaakov had in mind when he said to his son Joseph (Genesis 49,26) “the blessings of your father surpassed the blessings of my parents.“ Moses alluded to this in Deut. 33,15 תבואתה לראש יוסף ולקדקד נזיר אחיו, “may this blessing come to rest on the head of Joseph, etc.,” i.e. that the reason Joseph enjoys these additional blessings is that he was the supplier of grain to a whole people.

Radak on Genesis 41:55:1

ותרעב, each one had used up his private hoard either by eating it or selling it. Besides, they could not store a great deal, having had to surrender twenty per cent of their annual harvests to Joseph’s officials.

Radak on Genesis 41:55:2

ויצעק העם, they knew that Joseph had stored up their twenty percent contributions each year. They appealed to Pharaoh knowing that the food which had been stored was intended to be sold back to the people during the famine.

Rashi on Genesis 41:55:1

ותרעב כל ארץ מצרים AND THE LAND OF EGYPT WAS FAMISHED — for all the grain they had stored up rotted except that of Joseph (cf. Genesis Rabbah 91:5)

Rashi on Genesis 41:55:2

אשר יאמר לכם תעשו WHAT HE SAITH TO YOU, DO — He gave them this order because Joseph had told them to be circumcised. When they came to Pharaoh and said, “Thus he bids us do otherwise he will give us no corn”, he asked them, “Why did you yourselves not lay up corn? Did he not publicly announce that years of famine were coming?” They answered him, “We gathered in much, but it has rotted”. He said to them, “If this be so — what he saith to you, do. See, he laid a decree upon the produce and it rotted; what will happen if he lays a decree upon us that we should die!” (cf. Genesis Rabbah 91:5)

Siftei Chakhamim, Genesis 41:55:1

Because Yoseif was telling them to be circumcised... Rashi deduced this because it is written אשר יאמר לכם תעשו. Why is it written אשר יאמר (“whatever he says”), rather than אשר יצוה )“whatever he commands”)? Perforce, אמירה implies circumcision, as David says (Tehillim 119:162): “I rejoice over Your word (אמרתך),” [referring to circumcision]. The commentators discussed this at length; see there.

Steinsaltz on Genesis 41:55

After private stores of food ran out and it became clear that the summer harvest produced a meager yield, all of the land of Egypt was hungry, and the people cried to Pharaoh for bread. The citizens’ direct and indirect complaints were directed at Pharaoh not only because he was their ruler, but also because they attributed divine qualities to him. Pharaoh said to all the Egyptians: Go to Joseph, as he is in charge of dealing with your sustenance; what he says to you, you shall do. Pharaoh sought to spare himself, his ministers, and his close confidants the pressure of handling this problem. As soon as it became necessary to start distributing food in an organized manner, he directed all complaints to Joseph.

Tze'enah Ure'enah, Miketz 39

“Whatever he tells you, you shall do” [41:55]. Pharaoh said to his people. Go to Joseph and eat what he will give you. Rashi cites a midrash. They came to Joseph. Joseph said to them: my God will not feed someone who is uncircumcised. Therefore, go and have yourselves circumcised. They came again to Pharaoh and said that Joseph desired that we should become circumcised. Pharaoh responded: you fools, why are you crying out to me? Why did you not gather grain the first year there was satiety? They responded: we gathered and it spoiled. Pharaoh asked: do you have no bread from yesterday? They said: even the bread in the basket became spoiled. Pharaoh responded: therefore go to Joseph and allow yourselves to be circumcised for the sake of bread. Whatever Joseph has commanded, that must be. He commanded that the grain would spoil. If he would command us to die, then we would all have to die. (Rashi, Genesis, 41:55.)

Midrash

the king’s word is supreme…” (Ecclesiastes 8:4).

Bamidbar Rabbah 14:6

“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him (Referring to himself.) because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. (According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2).) He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] (Banot can also mean women.) ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. (Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6).) That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose (Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh.) between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).

Bamidbar Rabbah 14:7

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

Bereshit Rabbah 90:6

“The seven years of plenty that was in the land of Egypt concluded” (Genesis 41:53). “The seven years of famine ensued, as Joseph had said; there was famine in all lands, but in all of the land of Egypt there was bread” (Genesis 41:54). “Concluded [vatikhlena]…” – they emerged perfect [mekholalot]. “Ensued [vateḥilena]…” – they entered ill [ḥolaniyot]. (Although the Egyptians had eaten on the final day of the seventh year of plenty, on the first day of the first year of famine, they were already afflicted with hunger.) By the time they sat at the table, they sought even coarse bread, but could find none. They said: ‘Is this not what Joseph said: “The food will be as a security [for the land for the seven years of famine]”? (Genesis 41:36). (They needed the security from the beginning of the seven years.) “There was famine in all lands” – in three lands: Phoenicia, Arabia, and Philistia. “The entire land of Egypt was hungry, and the people cried out to Pharaoh for bread; Pharaoh said to all the Egyptians: Go to Joseph; what he says to you, you shall do” (Genesis 41:55). “The entire land of Egypt was hungry…what he says to you, you shall do” – Rabbi Abba bar Kahana said: He compelled them to circumcise themselves. (When a Jew purchases a gentile slave, he is obligated to circumcise him.) Rabbi Shmuel bar Naḥman said: “Ḥiyitanu” is not written here, but rather, “you have saved our lives [heḥeyitanu]” (Genesis 47:25) (When the Egyptians tell Joseph “you have saved our lives,” the Hebrew term used is heḥeyitanu instead of the similar form ḥiyitanu. The extra heh in the word implies that something additional is included, and is interpreted as an allusion to life in the World to Come: By seeing to it that they became circumcised, Joseph assured them of life in the World to Come; alternatively, the meaning is that some Egyptians converted and thereby merited life in the World to Come (see Yefeh To’ar). ) – you have given us life in this world, and in the World to Come. “The famine was on the entire face of the earth, and Joseph opened all that was in them, and sold grain to the Egyptians. The famine was intensified in the land of Egypt” (Genesis 41:56). “The famine was…everything that [asher] was in them” – the best [hame’usharim] of them.

Bereshit Rabbah 91:5

Another matter: “Jacob saw that there was grain in Egypt.” It is written: “The withholder of grain, the nation will curse him, but blessing will be on the head of the provider” (Proverbs 11:26). “The withholder of grain, the nation will curse him” – this is Pharaoh; “but blessing will be on the head of the provider – this is Joseph. “The withholder of grain, the nation will curse him” – this is Pharaoh, who hoarded the grain during the years of famine, and the people were cursing him. But Joseph sustained the world during the years of famine, like a shepherd leading his flock. In his regard, David said: “Shepherd of Israel, listen. Appear to us, You who led Joseph like a flock” (Psalms 80:2). When there was a famine during the days of David, he asked for mercy from before the Holy One blessed be He and said: ‘Master of the universe, lead your flock like Joseph, who sustained the world during the years of famine.’ When the famine intensified, the Egyptians gathered and came to Joseph. They said to him: ‘Give us bread.’ He said to them: ‘My God does not sustain the uncircumcised. Go and circumcise yourselves and I will give to you.’ They went to Pharaoh and were crying out and weeping before him, as it is stated: “The entire land of Egypt was hungry, [and the people cried out to Pharaoh for bread]” (Genesis 41:55). He said: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). They said to him: ‘We went to him and he said empty matters to us, saying: Circumcise yourselves.’ He said to them: ‘Fools, did I not say to you from the outset: Obey him and acquire grain. Did he not proclaim to you during the years of plenty and command you: Know that there is a famine coming? You yourselves were negligent. Why did you not place in your houses grain to last two, three, or four years?’ They said to him: ‘The grain that was in our houses rotted.’ He said to them: ‘Is there no flour leftover for you from yesterday?’ They said to him: ‘Even the bread that was in the basket rotted.’ He said to them: “Go to Joseph; what he says to you, you shall do.” He said to them: ‘If he issues a decree upon grain and it rots, perhaps he will issue a decree upon us and kill us.’ He said to them: ‘“Go to Joseph,” if he tells you cut your flesh, heed him,’ as it is stated: “What he says to you, you shall do.” “The famine was on the entire face [of the earth]” (Genesis 41:56). It would have been fitting for the verse to say: “On the earth.” Why does the verse say: “On the face”? Rabbi Shmuel bar Naḥman said: It is to teach you that the famine began only with the wealthy, as “the face of the earth” is only the wealthy. That is why it is stated: “The withholder of grain, the nation will curse him” – when a person is wealthy, his face is happy to see another, but when a person is indigent, he does not have a face to see, because he is ashamed in front of others. (This is implied in the phrase “the famine was on the entire face.” ) That is why it was stated: “The withholder of grain, the nation will curse him.” (The word “nation [le’om]” is interpreted to refer to the wealthy, prominent members of the nation (Rashash). )

Bereshit Rabbah 91:6

Another matter, “Jacob saw that there was grain [shever] in Egypt” – was Jacob in Egypt that he saw grain in Egypt, such that the verse states: “Jacob saw that there was grain in Egypt”? But did he not say [differently] to his sons, [as it is stated]: “He saidBehold, I have heard [that there is grain in Egypt]”? It is, rather, that from the day that Joseph was abducted, the Divine Spirit left him, and he would see but not see, hear but not hear. (He had from the Divine Spirit a vague idea of things that he would not otherwise know, but he did not have a clear understanding of them. ) Why does it not say “there was food in Egypt,” but instead it is written: “That there was grain [shever] in Egypt”? Is it not already stated: “The entire land of Egypt was hungry”? Why does the verse state: “There was grain [shever]”? Rather, do not read it as “there was grain [shever],” but rather, “there was hope [sever],” as he foresaw that his hope was in Egypt. What was that? That was Joseph. “Jacob said to his sons: Why do you make yourselves conspicuous?” Jacob said to his sons: ‘You are mighty, you are handsome, do not enter through one gate and do not stand in one place, so that the evil eye will not have dominion over you.’ “Behold, I have heard that there is grain in Egypt. Go down there.” What is “go down”? He foresaw that they would descend and be enslaved in Egypt. Another matter, “go down there” – as anyone who purchases grain from the marketplace, descent is written in his regard. (This is because he is dependent upon market conditions for his basic sustenance (Etz Yosef). ) “Joseph’s brothers descended” (Genesis 42:3). The verse should have said: “The children of Israel.” It is that initially, they did not treat him with brotherhood and sold him, but ultimately they had regrets and were saying: ‘When will we descend to Egypt and return our brother to his father?’ When their father told them to descend to Egypt, they all came to a consensus to return him. Rabbi Yehuda bar Simon said: Joseph, too, knew that his brothers were descending to Egypt to acquire food. What did he do? He positioned guards at all the entrances and said to them: ‘See each one who enters to acquire food, and write his name and his father’s name.’ In the evening, they would bring the notes to him. This is what they did. When Jacob’s sons came, each and every one entered through his own gate, and they wrote their names. In the evening, they brought [Joseph] the notes. This one read: ‘Reuben son of Jacob,’ another read: ‘Simeon son of Jacob,’ and another ‘Levi,’ and likewise, all the gatekeepers, each one brought his own. Immediately, Joseph said: ‘Seal all the storehouses and keep open one storehouse.’ He gave their names to the proprietor of the storehouse. He said to him: ‘See, when these people come to you, apprehend them, and send them before me.’ Three days passed and they did not come. Immediately, Joseph took seventy mighty men from the king’s palace and dispatched them to the marketplace. They went and found them in the marketplace of harlots. What was the nature of their presence in the marketplace of harlots? It is that they said: ‘Our brother Joseph is fair of form and fair of appearance; perhaps he is in a tent.’ (Perhaps he was forced to work as a male prostitute (Matnot Kehuna). ) They apprehended them and brought them before Joseph. “Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:7). “Joseph recognized his brothers, but they did not recognize him” (Genesis 42:8). “Joseph remembered the dreams that he dreamed about them, and said to them: You are spies; to see the nakedness of the land you have come” (Genesis 42:9). “They said to him: No, my lord, but your servants have come to acquire food” (Genesis 42:10). “We are all the sons of one man; we are sincere, your servants have not been spies” (Genesis 42:11). “And he said to them: No, to see the nakedness of the land you have come” (Genesis 42:12). “They said: We, your servants, are twelve brothers, sons of one man in the land of Canaan and, behold, the youngest is with our father today, and one is absent” (Genesis 42:13). Immediately, “he acted as a stranger [vayitnaker] to them, and spoke harshly to them” – it teaches that he became like a stranger [nokhri] to them. He took the goblet and struck it. He said to them: ‘I see in my goblet that “you are spies.”’ They said to him: ‘“We are sincere”; however, this is what our father commanded us: Do not enter through one gate…’ He said to them: ‘What is the nature of your presence in the marketplace of harlots? Were you not afraid of the evil eye? Was that not your father’s command?’ They said to him: ‘We lost something and we were seeking it there.’ He said to them: ‘What was the lost item? I see in my goblet that two of you destroyed the big city of Shekhem, and then you sold your brother to Arabs.’ Immediately, they were shocked and said to him: “We, your servants, are twelve brothers, sons of…our father.” He said to them: ‘And where are the other two?’ They said to him: “One is absent” – dead; and “the youngest is with our father today.” He said to them: “Bring your youngest brother to me…” (Genesis 42:34). He took Simeon and incarcerated him before their eyes, because it was he who had pushed him into the pit. He separated him from Levi, so they would not conspire against him. Simeon said to his brothers: ‘So you did to Joseph, and so you seek to do to me?’ (You also sinned in the sale of Joseph. Do not leave me here; stay and bear the burden of punishment together with me (Maharzu). ) They said to him: ‘What shall we do? The people of our household will die of starvation.’ He said to them: ‘Do what you want. Now, I will see who will take me into prison.’ (Shimon planned to resist being taken to prison. ) At that moment, Joseph sent to Pharaoh and said to him: ‘Send me seventy of your mighty men, as I have found robbers and I seek to shackle them.’ At that time he sent them to him, and Joseph’s brothers were looking to see what he sought to do. Joseph said to those mighty men: ‘Take him into prison.’ When they drew near to him, he screamed at them. When they heard his voice, they fell on their faces and their teeth broke, as it is stated: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Manasseh was sitting before his father. His father said: ‘You get up.’ Immediately, Manasseh stood and struck him with one blow, took him into prison, and shackled him. [Joseph] said to [his brothers]: ‘This one will be incarcerated until you bring your brother “and your statements will be verified”’ (Genesis 42:20). Immediately, “Joseph commanded and they filled their vessels” (Genesis 42:25). They went to their father and related to him the entire incident. Their father responded and said to them: ‘Where is Simeon?’ They said: ‘He seized him for our youngest brother.’ He said to them: “You have bereaved me.” “Reuben spoke to his father, saying: Kill my two sons.” [Jacob] said to him: ‘Are your sons not my sons?’ Judah said to them: ‘Leave the elder until the bread is finished.’ (Jacob was refusing to send Benjamin. Judah advised his brothers not to continue pleading but to wait until the bread was finished, when Jacob would have to agree. ) Judah said to him: ‘Father, if Benjamin goes with us, perhaps he will be apprehended and perhaps he will not be apprehended. But if he does not go with us, we will all die of starvation. It is preferable that you forsake the uncertain and seize the certain.’ He said: ‘Who will guarantee him?’ He said to him: ‘I will,’ as it is stated: “I will guarantee him; from me you can demand him” (Genesis 43:9). That is why it is stated: “Jacob saw that there was grain [shever] in Egypt.” (The midrash interprets the word shever to mean disaster, as Jacob was afraid of the possibility that Benjamin would be harmed (Matnot Kehuna). Some commentaries suggest that this last line is an error and should not appear in the text (Nezer HaKodesh; Etz Yosef). )

Midrash Tanchuma Buber, Nasso 32:1

[(Numb. 7:48:) ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM. R. Joshua of Sikhnin said in the name of R. Levi:] This text is related (to Eccl. 8:4–5): FOR A KING's WORD IS SUPREME…. WHOEVER OBSERVES A COMMANDMENT SHALL NOT KNOW ANYTHING EVIL. And so it says (in II Sam. 23:3–4): THE GOD OF ISRAEL HAS SPOKEN; THE ROCK OF ISRAEL HAS SAID TO ME: ONE WHO RULES OVER A PERSON, WHO RULES RIGHTEOUSLY {IN} THE FEAR OF GOD, Who is this? This is the one who rules over his drive. (See above, Gen. 5:6.) And who was this? this was Joseph, the father of {Manasseh} [Ephraim], the father of the father of Joshua ben Nun. What is written about him (in Gen. 39:7–8)? AND IT CAME TO PASS AFTER THESE THINGS THAT HIS MASTER'S WIFE CAST HER EYES UPON JOSEPH…. BUT HE REFUSED…. The Holy One said to him: You did not heed her. By your life I am making you king over Egypt. Then they all shall obey you, as stated (in Gen. 41:55): THEN PHARAOH SAID {UNTO} [TO] ALL EGYPT: GO UNTO JOSEPH. It also says (in vs. 40): YOU SHALL BE OVER MY HOUSE, and the children of my palace (Lat.: praetorium; Gk.: praitorion.) shall do nothing without your consent. So it says (in Gen. 42:6): NOW JOSEPH WAS THE GOVERNOR OVER THE LAND. Because he governed his drive, he became governor over the land. (Gen. 39:2:) AND HE WAS A SUCCESSFUL MAN. It was only necessary to say "righteous man." Why did write SUCCESSFUL MAN? The Holy One said to : You achieved what the first Adam did not achieve. (I.e., unlike Adam, Joseph resisted temptation and overcame his evil drive.) SUCCESSFUL (rt.: TsLH) simply means achievement. Thus it is stated (in II Sam. 19:18): AND THEY CROSSED (rt.: TsLH) THE JORDAN AHEAD OF THE KING. (The context is the successful return of King David to Jerusalem after his forces had achieved the defeat of Absalom. Cf. also Gen. R. 86:4.) The Holy One said to him: No sacrifice by an individual overrides the Sabbath; yet By your life, the sacrifice by your son (Ephraim) will override the Sabbath, because of the good work (mitswah) that you did (in resisting temptation). Ergo (in Numb. 7:48): ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM, ELISHAMA BEN AMMIHUD. R. Azariah said: The Holy One said to him, to Joseph, you have kept commandment (mitswah) (from Exod. 20:13 = Deut. 5:17:) YOU SHALL NOT COMMIT ADULTERY. So you have fulfilled the Torah before I gave it. No tribe shall come between your two sons. Instead (according to Numb. 7:48) Ephraim on the seventh day; and (according to Numb. 7:54) Manasseh, on the eighth day.

Midrash Tanchuma, Miketz 7:2

When the famine grew more serious in Egypt, the Egyptians assembled, and went to Joseph crying: “Give us bread!” He replied: “My God does not feed the uncircumcised; go circumcise yourselves and I will give you bread.” Whereupon they went to Pharaoh, crying and wailing, as it is said: When all the land of Egypt was famished, the people cried to Pharaoh for bread; Pharaoh said unto all the Egyptians: “Go unto Joseph” (Gen. 41:55). They replied: “We have gone to Joseph, and he told us to do a ridiculous thing. He said: ‘Go circumcise yourselves.’” “You fools,” he retorted, “did I not advise you at the very outset to serve him and to accumulate grain for yourselves at the same time? Did he not warn you repeatedly, through the years of plenty, that the famine was coming? Since you have neglected your own welfare, why do you complain to me? Why did you not store up grain in your homes during the past two or three or four years?” “All the grain we had in our homes,” they replied, “has rotted away.” “Have you no flour left even from yesterday?” he asked. “Even the bread in our baskets has become moldy,” they answered. Thereupon he told them: Go unto Joseph: what he saieth to you, do (ibid.). “If he is able to decree that our grain should rot and it does rot, we may well fear that if he should decree that we die, we will all die.” Hence, what he saith to you, do. And the famine was over all the face of the earth (ibid., v. 56). Surely it would have been sufficient for Scripture to say “upon the earth”; why does it say over all the face of the earth? R. Samuel declared: This teaches us that the famine began among the wealthy, since the phrase the face of the earth alludes to the wealthy. (In midrashic usage, the word panim (“face”) is a designation of wealth.) Thus it says: He that withholdeth corn.

Midrash Tanchuma, Nasso 28:1

(Numb. 7:48:) “On the seventh day it was the prince of the Children of Ephraim.” This text is related (to Ps. 60:9), “Gilead is Mine and Manasseh is Mine; Ephraim also is My chief stronghold; Judah is My scepter.” Resh Laqish said, “If the idolaters should say to you that the Holy One, blessed be He, does not enliven the dead, say to them, ‘See here, Elijah bears witness that I enlivened the dead through his hand.’ (Cf. Numb. R. 14:1.) Ergo (in Ps. 60:9), ‘Gilead is mine,’ as Elijah was of the inhabitants of Gilead. (Ibid., cont.:) ‘And Manasseh is Mine.’ If they should say to you that the Holy One, blessed be He, does not receive repentant sinners, say to them, ‘See here, Manasseh bears witness that I received him through repentance, since it is stated (in II Chron. 33:13), “When he (i.e., Manasseh) prayed unto him, He (i.e., the Holy One, blessed be He,) granted his request, heard his [entreaty,] and restored him to Jerusalem and to his kingdom […].”’ Ergo (in Ps. 60:9), ‘and Manasseh is Mine.’ (Ibid., cont.:) ‘Ephraim also is My chief stronghold.’ And if they say to you that the Holy One, blessed be He, does not attend to (pqd) barren women, say to them, ‘See here, Elkanah of Mount Ephraim bears witness that I attended to (pqd) his wife Hannah, as stated (in I Sam. 2:21), “For the Lord visited (pqd) hannah; [so she conceived and bore three sons and two daughters].”’ (Ibid., cont.:) ‘Judah is my scepter.’ If they say to you that the Holy One, blessed be He, does not rescue from the fire, say to them, ‘See here, Hananiah and his friends bear witness that I rescued them from the fire, as stated (in Dan. 1:6), “Now among those from the Children of Judah were Daniel, Hananiah, Mishael, and Azariah.”’ Ergo (in Ps. 60:9), ‘Judah is my scepter.’” Another interpretation (of Ps. 60:9), “Gilead is Mine”: If someone says to you, “Why did Elijah build an altar up on Mount Carmel and sacrifice on it, when the Temple existed at that time? For Moses has said (in Lev. 17:3–4), ‘If any single person from the house of Israel slaughters [an ox, a lamb or a goat in the camp]…, And does not bring it unto the entrance of the tent of meeting [to offer a sacrifice to the Lord before the Tabernacle of the Lord, blood guilt shall be imputed to that person],’” say to him, “Everything that Elijah did, he did for the name of the Holy One, blessed be He, and by divine command. (yTa‘an. 2:8 (65d); Lev. R. 22:9.) It is so stated (in I Kings 18:36), ‘And it came to pass at the time of the offering of the oblation (minhah), the prophet Elijah drew near and said […, and that I have done all these things at Your bidding].’” Ergo (in Ps. 60:9), “Gilead is Mine.” (Ibid., cont.:) “And Manasseh is Mine.” If someone says to you, “Why did Gideon sacrifice in a high place (bamah); see here, it was forbidden because there was Shiloh in existence?” [In answer to this question,] R. Abba bar Lahana said, “Gideon did seven [unlawful] things: (yMeg. 1:14 (or 12) (72c); Zev. 14:6; M. Sam. 13; see Tem. 28b-29a.) (1) He sacrificed a bull which had been worshipped, (2) a bull which had been set aside (for idolatry), (3) he built an altar, (4) he cut wood [for it] from the asherah, (5) he sacrificed at night, (6) without the high priest, and (7) he was among idol-serving priests. Yet whatever he did, he did by divine command. It is so stated (in Jud. 6:25-26), ‘And it came to pass during that night that the Lord said to him, “Take the bull ox that belongs to your father […]”’” Ergo (in Ps. 60:9), “and Manasseh is Mine.” (Ibid., cont.:) “Judah is my scepter.” If someone says to you, “See here, David transgressed against a negative commandment,” (Buber, n. 147, suggests that the allusion is to the Bathsheba incident (II Sam. 11). This interpretation is suggested by citation of Ps. 51:15 which follows, since according to the introduction of this Psalm, David wrote it when Nathan came to him to condemn him for the Bathsheba affair. Cf. also Numb. R. 14:1, which alludes in this context to David building an altar and offering sacrifices on a high place (II Sam. 24:18-25 // I Chron. 21:18-26).) the Holy One, blessed be He, said, “Say to him, ‘David taught the penitents, like a scribe teaching children.’” It is so stated (in Ps. 51:15), “Let me teach transgressors your ways and the sinners shall return unto You.” Ergo (in Ps. 60:9), “Judah is My scepter. (Ibid.:) “Ephraim also is My chief stronghold.” If someone says to you, “Why did Joshua profane the Sabbath in Jericho,” say to him, “He acted on divine command.” It is so stated (in Joshua 6:2), “Then the Lord said unto Joshua, ‘See, I have given Jericho into your hand […].’” It is also written (in vss. 3-4), “So you shall go around the city […]; thus shall you do for six days. And seven priests […]; but on the seventh day you shall go around the city seven times, [and the priests shall blow on the shofars].’” And how is it shown that it was on the Sabbath? In that there are never seven days without a Sabbath. (See yShab. 1:3 or 8 (4ab); Gen. R. 14:10; Seder Olam Rabbah 11.) Ergo, “Ephraim also is My chief stronghold.” Now Joshua did yet another thing on his own initiative, which was not told to him. When Jericho was conquered, it was Sabbath. He said, “All of the Sabbath is holy, so whatever we conquer on the Sabbath will be holy to the Lord, as stated (in Josh. 6:19), “But all the silver and gold, and vessels of bronze and iron, are holy to the Lord […].” R. Berekhyah the Priest Berabbi said, “He treated it like a city condemned (for idolatry), and in the case of a city condemned (for idolatry) it is forbidden [to derive] benefit [from it]. Thus it is stated (in Deut. 13:17), ‘and you shall burn with fire the city with all its plunder, wholly for the Lord your God.’” R. Judah bar Shallum the Levite said, “[Joshua] taught Israel what the Holy One, blessed be He, said to Israel (in Numb. 15:20), ‘You shall set aside the first of your dough [as a hallah offering].’ Joshua said, ‘In as much as we conquered it first, we shall dedicate all its booty to the most high.’ The Holy One, blessed be He, said, ‘In as much as you have done so, see, your offering is supporting your tribe and overriding the Sabbath.’ Thus it is stated (in Numb. 7:48), ‘On the seventh day it was the prince of the Children of Ephraim (who made the offering).’” This text is related (to Eccl. 8:4–5), “For a king's word is supreme […]. Whoever observes a commandment shall not know anything evil.” And so it says (in II Sam. 23:3), “The God of Israel has spoken; the Rock of Israel has said to me, ‘One who governs over a person, who governs righteously the fear of God.” And who is the one who governs over his [evil] drive. (See above, Gen. 5:6.) One who does the will of the Omnipresent. And who is this? This was Joseph, the father of [Ephraim], the father of the father of Joshua ben Nun. What is written about him (in Gen. 39:7–8)? “And it came to pass after these things that his master's wife cast her eyes upon Joseph […]. But he refused […].” The Holy One, blessed be He, said to him, “You did not heed her. By your life, I am making you king over Egypt. Then they all shall obey you, as stated (in Gen. 41:55), “then Pharaoh said to all Egypt, ‘Go unto Joseph.’” It also says (in vs. 40), “You shall be over my house,” and the children of my palace (Lat.: praetorium; Gk.: praitorion.) shall do nothing without your consent. So it says (in Gen. 42:6), “Now Joseph was the governor over the land.” Because he governed his [evil] drive, he became governor over the land. (Gen. 39:2:) “And he was a successful man. It was only necessary to say "righteous man." Why is “successful man,” written? The Holy One, blessed be He, said to [Joseph], “You achieved what the first Adam did not achieve.” (I.e., unlike Adam, Joseph resisted temptation and overcame his evil drive.) Successful (rt.: tslh) simply means achievement. Thus it is stated (in II Sam. 19:18), “and they crossed (rt.: tslh) the Jordan ahead of the king.” (The context is the successful return of King David to Jerusalem after his forces had achieved the defeat of Absalom. Cf. also Gen. R. 86:4.) The Holy One, blessed be He, said to him, “No sacrifice by an individual overrides the Sabbath; yet by your life, the sacrifice by your son (Ephraim) will override the Sabbath, because of the good work (mitswah) that you did (in resisting temptation).” Ergo (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim, Elishama ben Ammihud.” R. Azariah said, “The Holy One, blessed be He, said to him, [i.e.] to Joseph, ‘You have kept the commandment (mitswah) (from Exod. 20:13 = Deut. 5:17), of “You shall not commit adultery.” So you have fulfilled the Torah before I gave it. By your life, no tribe shall come between your two sons with a sacrifice. Instead (according to Numb. 7:48) Ephraim [shall bring an offering] on the seventh day; and (according to Numb. 7:54) Manasseh, on the eighth day.’” R. Meir and R. Joshua ben Qorhah were interpreting the names, “Elishama [means], he (Joseph) heeded (shama') my God (Eli), and he did not heed his mistress. Ben Ammihud (‘MYHWD) means, His glory (HWDW) was with me (‘MY) and not with another. Similarly also in the case of (Numb. 7:54), Gamaliel ben Pedahzur [prince of the Children of Manasseh, means that] Joseph said, God (El) has recompensed (gamal) my people with a good recompense (gemulim).’ Ben pedahzur (pdhtswr) means, the Rock (tswr) redeemed (pdh) me from my distress of the prison. And so is it written (according to Ps. 18:21), ‘The Lord rewarded me according to my righteousness; according to the purity of my hands…’” R. Samuel bar Abba said, “What is the meaning of ‘according to the purity of my hands?’ According to the purity of my hands, because I was pure through good works.” (yTa’an. 3:12 (or 10) (67a).) (Ps. 18:21:) “The Lord rewarded me.” How? When someone is poor, he trusts in the Holy One, blessed be He; but when he [becomes] wealthy, he trusts in his wealth and has no fear of [God]. However, when Joseph was a slave, he feared the Lord. When his mistress enticed him with words, he said to her (in Gen. 39:9), “then how shall I do this great evil and sin against God?” Also when he became king he added [to his] fear [of the Holy One, blessed be He], as stated (in Gen. 42:18), “And Joseph said to them on the third day, ‘Do this and live, for I fear God.’” And when his brothers came down to him a second time (according to Gen. 43:16), “When Joseph saw Benjamin with them, [he said… ‘Slaughter and prepare (wehakhen) an animal, for the men will eat with me at noon].’” (Because this verse uses the word, wehakhen, and because the same word also occurs in Exod. 16:5, it is assumed that the conditions of Exod. 16:5 apply here to Gen. 43:16.) Now surely it is not customary for kings to prepare [food] one day ahead for the next. R. Johanan said, “It was the Sabbath, as stated (in Gen 42:16, ‘and prepare.’ And prepare only means [preparation for] the Sabbath, as stated (in Exod. 16:5), ‘And it shall come to pass on the sixth day, that when they prepare.’” (Mekhilta deRabbi Ishmael, Beshallah, 1; Numb. R. 14:2; TDER 24 (or 26), p. 131.) The Holy One, blessed be He, said to him, “You have kept the Sabbath before it was given. By your life, I will have the son of your son offer [his sacrifice] on the Sabbath day, as stated (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim.”

Sefer HaYashar (midrash), Book of Genesis, Miketz 11

And the boys grew up and they followed his ways and his instructions. They did not turn ‎neither to the right nor to the left from the path pointed out by their father. And the Lord was ‎with them and they had understanding, and they were versed in all wisdom and all the affairs ‎of the government. And all the princes of the king and the prominent inhabitants of Egypt ‎praised those boys, and they grew up amidst the sons of the king. And the seven years of ‎plenty that were throughout the land were at an end, and after them came seven years of ‎famine as Joseph had spoken, and the famine was in all the earth. And when the people of ‎Egypt saw that the famine had commenced throughout the land, they opened all their ‎storehouses of corn, for the famine grew very powerful upon them. And they found all the ‎food in their treasuries full of worms unfit for food. And the famine grew stronger in all the ‎land, and the inhabitants of Egypt came and cried out before Pharaoh, for the famine was ‎heavy upon them, and they said unto Pharaoh: Give food unto thy servants and let us not ‎starve before thine eyes, we and our children. And Pharaoh answered them saying: And why ‎are you crying unto me? Behold during the seven years of plenty Joseph hath commanded you ‎to gather up corn for the years of famine, and wherefore have you not hearkened unto his ‎voice. And the Egyptians answered unto the king: As thy soul liveth, oh our lord, whatsoever ‎Joseph hath spoken thy servants hath done. For verily thy servants hath gathered up all the ‎food of their fields, in the seven years of plenty and we hath placed it into our treasuries even ‎to this day. And when the famine grew powerful upon thy servants we opened our treasuries, ‎and behold all our food is full of worms unfit to eat. And when the king heard all that had ‎befallen the inhabitants of Egypt, the king was exceedingly afraid and terrified on account of ‎the famine, and the king answered unto the people saying: Since this has occurred unto you, ‎go ye unto Joseph and do whatsoever he will say unto you. Do not disobey his words. And all ‎the Egyptians went and came before Joseph and they said unto him: Give us food, and ‎wherefore shall we die of hunger before thee, for behold we have gathered up our produce ‎during the seven years as thou hast commanded, and we placed it into the store houses, and ‎now such and such hath happened unto us. And when Joseph heard the words of the ‎Egyptians and what had befallen them, Joseph opened the stores of his food and he sold it ‎unto the Egyptians. And the famine was upon the face of the whole earth, in the other lands ‎as well as in Egypt. And in Egypt alone was food for sale and all the inhabitants of Egypt came ‎unto Joseph to buy their food, for the famine was powerful over them and all their produce ‎had been spoilt. And Joseph sold it unto all the Egyptians day after day. And all the inhabitants ‎of the land of Canaan, and the Philistines, and those on the other side of Jordan, and the sons ‎of the east and of all the cities of the earth far and near heard that there was corn for sale in ‎Egypt, and all of them came into Egypt to purchase for the famine was heavy upon them.‎

Musar

The land of Egypt is likened to the seat of the reproductive organs, contributing to the debauchery of its inhabitants. Jacob's descendants were exiled there to transfer the serpent's pollution and emerge purified, with Joseph playing a key role in maintaining the Holy Covenant. Esau's descendants were considered bastards due to their negative influence, and had he undergone exile like the Israelites, he too could have rid himself of the serpent's influence. Joseph circumcised all Egyptians during the famine, symbolizing purification of impurity from Adam's actions, with the Jewish people serving as atonement.

Shenei Luchot HaBerit, Torah Shebikhtav, Bo, Torah Ohr 17

Now I shall quote only what the Ari zal has written about this subject. I have found the following in a booklet of his. In Genesis 41,55, at the beginning of the famine, we read that Pharaoh told the people: "Go to Joseph and do whatever he tells you." I have already explained that Joseph circumcised all the Egyptians at that time. The background of this (as I explained) was that the first 130 years the Jews stayed in Egypt -before Moses was born- in order to salvage the emissions of Adam's semen during the 130 years he lived apart from Eve. Israel's hard labour was needed in order to purify the impurity Adam had created by his actions. During that period the Jewish people were the atonement for Adam.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 78

The land of Egypt is to earth what the מקום ערוה, seat of the reproductive organs, is to man. This is why Ezekiel 23, 20 describes Egyptians as ejaculating seminal discharge that resembles that of horses, and generally describing them as debauched. [The theme is that it is the nature of the earth itself which contributes to the debauchery of its inhabitants. Ed.] Jacob's descendants were exiled to Egypt because in that country it was easiest to transfer their share of the serpent's pollution to their surroundings. Once they had disposed of those pollutants they could emerge purified. Joseph was especially suited to start such a process because he had demonstrated by his previous behavior how to maintain the Holy Covenant with G–d entered into by Abraham when he circumcised himself. The evil influence of the serpent's pollution remained only in the descendants of Esau. The reason the Torah presents us with such a long list of Esau's descendants at the end of פרשת וישלח, is to inform us that they were all ממזרים, bastards. Rashi already comments in this manner on Genesis 36, 2. Esau went to the land of Se-ir because he did not want to undergo the exile experience in either Egypt or the land of Canaan (where he would not have been sovereign, seeing that Israel owned that land). Had he been prepared to undergo that experience, he, too, could have rid himself of the negative influence of the original serpent.

Quoting Commentary

Radak explains that the word "כל" in Genesis 31:8 does not always mean "all," but rather "most," as seen in other examples in Scripture. This is the case in Genesis 41:55 as well. Even though only "נקודים" and "עקודים" are mentioned specifically in the verse, the same principle applies to "טלאים."

Radak on Genesis 31:8:1

אם כה... כל הצאן, the word כל need not be understood literally as “all.” It means simply: “most.” We have many examples in Scripture when the word כל does not mean “all,” but “most.” A well known example is Genesis 41,55 וכל הארץ באו מצרימה, which cannot mean that everybody came to Egypt, but must mean that most people from the neighbouring countries sent representatives to Egypt to buy food there during the famine in their own land. Although in our verse onlyנקודים and עקודים are mentioned specifically, the same applies to טלאים.

Targum

When a famine struck Egypt, the people asked Pharaoh for bread. Pharaoh instructed them to go to Joseph and follow whatever he said. (Onkelos Genesis 41:55, Targum Jonathan on Genesis 41:55)

Onkelos Genesis 41:55

When all the land of Egypt was famished, the people cried out to Pharaoh for bread. Pharaoh said to all of Egypt [the Egyptians], Go to Yoseif. Whatever he says to you, do.

Targum Jonathan on Genesis 41:55

And all the land of Mizraim had dearth; because the seed wheat bare no fruit, and the people cried before Pharoh for bread. And Pharoh said to all the Mizraee, Go to Joseph, and what he shall tell you do.

וְהָרָעָ֣ב הָיָ֔ה עַ֖ל כׇּל־פְּנֵ֣י הָאָ֑רֶץ וַיִּפְתַּ֨ח יוֹסֵ֜ף אֶֽת־כׇּל־אֲשֶׁ֤ר בָּהֶם֙ וַיִּשְׁבֹּ֣ר לְמִצְרַ֔יִם וַיֶּחֱזַ֥ק הָֽרָעָ֖ב בְּאֶ֥רֶץ מִצְרָֽיִם׃ 56 E Accordingly, when the famine became severe in the land of Egypt, Joseph laid open all that was within, and rationed out grain to the Egyptians. The famine, however, spread over the whole world.
The concept of wealth and blessings being hidden within the mundane is highlighted in Yosef's actions during the famine, where he managed the distribution of grain to prevent panic and speculation. The severity of the famine led to Egyptians being compelled to circumcise themselves before receiving bread, with the wealthy being affected first. Yosef's measures aimed to alleviate the situation, ensuring order and providing for the people. Joseph's actions also included collecting surplus grain to prevent waste and profiteering, distributing rations per family to manage resources effectively.

Chasidut

Our Sages teach that the wealthy are the "countenance of the land," as money and wealth are seen as an aspect of countenance. Yosef's interpretation of Pharaoh's dream highlights the idea that serving Hashem requires unity and spiritual depth, with blessings being hidden within the mundane and needing to be uncovered. This concept is reflected in Yosef's ability to connect everything to its source, similar to Shabbos opening the gate for holiness to flow.

Likutei Moharan 23:9:2

Thus our Sages taught: The countenance of the land are the wealthy. As Rashi expounds on the verse (Genesis 41:56), “There was famine across the face of the earth”—who are the “face of the earth”? These are the wealthy. This is because both money and wealth are an aspect of countenance, as explained.

Sefat Emet, Genesis, Miketz 2:3

Yosef interprets Pharaoh's dual dream as a single dream with one meaning, teaching that serving Hashem comes from a place of unity and spiritual depth. The dream suggests that famine days occur because the days of plenty are hidden within them. Similarly, during the week, blessings are blocked, just as during famine, blessings are concealed by physicality. The lack of blessing is not due to a shortage from Hashem; holiness is present even in the mundane, but it requires uncovering. This idea is evident in Bereishis 41:56, "Yosef opened all that was within them," indicating that holiness is hidden in the mundane and accessible to those who reveal it. This concept aligns with Yosef and Shabbos; on Shabbos, the gate opens, allowing holiness to flow. Shabbos connects everything to the source, similar to Yosef, whose name means "to add." Yosef's blessings were additional to the main source, as he always remembered his sustenance's origin. Recognizing the holiness in everything helps endure hiddenness, exemplified by Yosef, who stayed connected to his source despite continual hiddenness.

Commentary

Joseph waited to open the storehouses until the famine was severe in Egypt to prevent panic and ensure nothing remained, selling grain to Egyptians first before foreigners. The term "vayishbor" refers to selling corn, and Joseph opened all silos to show sufficient grain, which included foods other than bread. The wealthy were affected by the famine first, and Joseph opened all silos to prevent speculation, managing sales directly to maintain order. The famine was intense, affecting both rich and poor, and Joseph's measures aimed to alleviate the severity of the situation.

Ibn Ezra on Genesis 41:56:1

AND JOSEPH OPENED ALL. The storehouses which they had. (The verse literally reads: And Joseph opened what was ba-hem (in them). I.E. interprets ba-hem to mean, had with them, i.e., their storehouses.)

Ibn Ezra on Genesis 41:56:2

AND SOLD UNTO THE EGYPTIANS. It means he gave corn (shever) to the Egyptians. (Va-yishbor (and sold) is a denominative of corn or grain.) Va-yishbor refers to a corn purchase. (The Egyptians purchased the corn. Hence Joseph sold it. Thus va-yishbor means, and he sold (Krinsky). Va-yishbor usually means, and he bought corn. This is the sense in which this root is used throughout Chap. 42 and in Is. 55:1. However, here va-yishbor seems to mean, and he sold corn. I.E.’s apparent solution to the problem is to explain that va-yishbor can apply either to the seller or to the buyer as the transfer of corn (shever) is effectuated by two individuals, the one giving (selling) the corn and the other buying it. The aforementioned is how Kimchi explains va-yishbor and it appears to be the meaning of I.E.’s comment (Cherez).)

Or HaChaim on Genesis 41:56:1

ויפתח יוסף את כל אשר בהם, Joseph opened all (the granaries) in which grain was stored. The reason that Joseph immediately opened all the silos instead of only the ones which were immediately needed was to see which ones contained grain that was capable of indefinite storage and which needed to be sold first in order that it should not deteriorate.

Or HaChaim on Genesis 41:56:2

Another reason why Joseph opened all the silos simultaneously was that he had arranged for the silos to be close to the various population centres. Had he opened only one silo at a time the people would have had to travel long distances to receive their rations. As it was, Joseph made sure the people knew that there was a supply of food close by. This made the famine a great deal easier to bear. Our rabbis have described this psychological fact by coining the phrase אינו דומה מי שיש לו פס בסלו למי שאין לו. "One cannot compare a person who has bread in his basket to someone whose basket is empty."

Or HaChaim on Genesis 41:56:3

Joseph may also have wanted the population to see for themselves the huge grain reserves he had accumulated so that they would not become concerned that his supply would be inadequate. In spite of all these confidence building measures taken by Joseph the Torah testifies that the famine grew severe almost at once.

Rabbeinu Bahya, Bereshit 41:56:1

והרעב היה על פני כל הארץ, “and the famine embraced the entire land.” This is a reference to the wealthy people who were struck by the famine no less than the poor. The reason the wealthy people are referred to as פני הארץ, is because all the people turn to the wealthy in time of need. We have proof from here that the first people who felt the famine were the wealthy (the spoiled ones).

Rabbeinu Bahya, Bereshit 41:56:2

את כל אשר בהם, “all that was in them.” This is a reference to all the kinds of stored grain contained. Onkelos also translates the verse to mean אוצריה רי בהון עיבורא, “the storage chambers which contained grain.”

Rabbeinu Bahya, Bereshit 41:56:3

וישבור למצרים, “he sold grain to Egypt.” He sold to them (the people).

Rabbeinu Bahya, Bereshit 41:56:4

ויחזק הרעב בארץ מצרים, “the famine remained strong in the land of Egypt.” The people, though eating, were not feeling sated. We read of a similar phenomenon in Kings I 18,2 “the famine remained strong in Shomron.”

Radak on Genesis 41:56:1

והרעב...ויפתח יוסף את כל אשר בהם, he now opened all the silos in which grain had been stored.

Radak on Genesis 41:56:2

וישבר למצרים, first he sold grain only to the Egyptians until word had spread that there was food for sale in Egypt. Then he also sold to foreigners. The expression וישבר, vayishbor, is from the conjugation kal, and is used both as applicable to the seller and the buyer. Actually, the word shever means “breaking,” i.e. the grain, the harvest, is what “breaks” one’s hunger. Compare Psalms 104,11 ישברו פראים צמאם, “the wild asses slake their thirst, the word for “slaking,” being the word שבר. When it comes to the transaction, i.e. trading in victuals, especially grain, the seller gives something which will still the buyer’s hunger, i.e. break it, whereas the buyer at the same time is receiving something which breaks his hunger. Hence it is understandable why the same root is used to describe either buying or selling food, seeing both parties are concerned in dealing with someone’s hunger, putting an end to it, as it were. One party hands over the price, the other party receives payment, thus both seller and buyer are active in the transaction. The conjugation הפעיל however, is applicable only to the seller of food, not to the buyer, as in most instances this conjugation is used transitively. The word mashbir, or hamashbir, therefore refers to the seller, not to the buyer.

Radak on Genesis 41:56:3

ויחזק הרעב, as foreign buyers appeared and the quantities sold to each had to be rationed in order to ensure that the supply would last, the famine was felt more strongly also by the local population, seeing the famine had been predicted to last for many years.

Ramban on Genesis 41:56:1

AND HE SOLD GRAIN UNTO THE EGYPTIANS, AND THE FAMINE WAS SEVERE IN THE LAND OF EGYPT. The verse states that Joseph did not throw open the contents of the storehouses until the famine had become severe in the land, but not as soon as they cried to Pharaoh, (Verse 55 here.) as people would cry even when they have a small amount of sustenance, and it was his desire that nothing remain to them before he opened the granaries. This is the meaning of the verse, And the famine was over all the face of the earth, meaning that before he had opened his storehouses the famine was over the entire face of the earth, and then the verse proceeds to explain that he did not sell them food until the famine had become severe upon them. Perhaps it is possible that the verse is magnifying the famine by stating that it was a “famine accompanied by panic.” (See Aboth V, 8.)

Rashbam on Genesis 41:56:1

וישבר, a term used for trading in food and drink, as we know already from Yaakov having said to his sons, לכו שברו לנו מעט אכל. We also find the expression including the dealing in liquids in Isaiah 55,1 ולכו שברו בלא כסף ובלא מחיר יין וחלב, “come for water, even if you have no money, come buy food and eat, buy food without money, wine and milk without cost.”

Rashi on Genesis 41:56:1

על כל פני הארץ OVER ALL THE FACE OF THE EARTH — Who are the face of the earth? the well-to-do people (Genesis Rabbah 91:5).

Rashi on Genesis 41:56:2

את כל אשר בהם — understand it as the Targum renders it: [JOSEPH OPENED ALL THE STOREHOUSES] IN WHICH THERE WAS CORN.

Rashi on Genesis 41:56:3

וישבור למצרים AND HE SOLD UNTO THE EGYPTIANS — The root שבר has the meaning both of selling and buying. Here it is used in the sense of selling, whereas in (43:2) “שברו for us a little food”, it means buying. You cannot say that it (the word) can be used only of selling and buying grain for we find it used also of wine and milk: (Isaiah 55:1) “And come, buy (שברו) wine and milk without money and without price”.

Rav Hirsch on Torah, Genesis 41:56:1

(56-57) שבר .וישבר seiner Grundbedeutung nach: Brechen, Zerbrechen, scheint das Detaillieren, den Detail- Ein- und Verkauf zu bedeuten. Er verkaufte nur kleine, dem zeitlichen Bedarf eines Hauses entsprechende Quantitäten. Nur so konnte Spekulationsaufkauf vermieden werden. Wie die Weisen bemerken, wurde nur an selbständige Männer und an keinen Sklaven verkauft, sonst konnte ja einer fünfzig Sklaven schicken; und jeder durfte nur ein Lasttier mit sich führen. Und alle Welt mußte לשבר אל יוסף kommen. Er besorgte selbst den Einzelverkauf; leitete nicht das Ganze von oben herab aus vornehmer Ferne, verließ sich nicht auf untergeordnete Beamte, sondern besorgte alles unmittelbar selbst und trat in unmittelbaren Verkehr mit den hungernden Familienvätern, die zum Einkauf kamen. Darum heißt es auch im folgenden Kap., V. 6: ויוסף הוא השליט הוא המשביר, obgleich שליט war er doch selbst der משביר. Dies ihm von seiner Weisheit durch die Umstände gebotene Verfahren führte aber auch alles Folgende herbei. Nur so musste jeder selbst kommen, sonst hätte Jakob nur einen der Söhne, oder gar einen Fremden beauftragen können, für alle mit zu besorgen. Und nur so kam es, daß Josef selbst mit seinen Brüdern in unmittelbare Berührung kommen musste. Die wiederholte Bemerkung, mit welcher Stärke die Not auftrat, ist eine Motivierung dieses Verfahrens.

Sforno on Genesis 41:56:1

Yoseif opened. He opened all his storehouses to show that he had sufficient grain to feed them all.

Sforno on Genesis 41:56:2

The famine became severe. Foods other than bread also disappeared.

Siftei Chakhamim, Genesis 41:56:1

Who are referred to as פני הארץ? The wealthy people. But the poor people lower their faces to the ground and do not lift their faces.

Siftei Chakhamim, Genesis 41:56:2

Because we find it also in regard to wine and milk: “And go buy...” This is what Rashi means. We should not ask: Although שבר means selling, it also means grain. And since it is written שבר here, perhaps pertaining only to grain can שבר be used to mean selling, because the meaning of the word שבר applies [only] to grain? But regarding wine and other liquids, שבר cannot be used since its meaning of “grain” is not applicable to them. Rashi answers: [This is not so,] “because we find it also in regard to wine...”

Steinsaltz on Genesis 41:56

The famine was on the entire face of the earth, outside Egypt as well, and therefore it was impossible to import food. And Joseph opened all that was in them, the storehouses, and sold grain to the Egyptians. It is unclear whether in the first stage Joseph bought the produce or whether he collected it as a tax. In any case, at this point he sells it. The famine was intensified in the land of Egypt, as the people had nothing to eat apart from the produce in Joseph’s granaries.

Tur HaArokh, Genesis 41:56:1

וישבר למצרים, “he sold to the Egyptians.” This means that he first sold to the Egyptians before selling to foreigners.

Tze'enah Ure'enah, Miketz 40

“When the famine became severe in the land” [41:56]. The famine was among the rich people first and then among the poor people. (Rashi, Genesis, 41:56.)

Tze'enah Ure'enah, Miketz 41

“The famine spread in the land of Egypt” [41:56]. The famine was so strong that whatever they ate did not sate their hunger. (Bahya, Genesis, 41:56.)

Midrash

In Bereshit Rabbah 90:6, it is explained that the famine in Egypt was severe, leading the Egyptians to seek bread from Joseph, who compelled them to circumcise themselves. This act was seen as ensuring life in the World to Come for the Egyptians. In Bereshit Rabbah 91:5, it is highlighted that Pharaoh was cursed for hoarding grain during the famine, while Joseph was praised for providing for the people. When the famine intensified, the Egyptians were instructed to circumcise themselves by Joseph before being provided with bread. The text also explains that the famine initially affected the wealthy, as indicated by the phrase "the famine was on the entire face of the earth."

Bereshit Rabbah 90:6

“The seven years of plenty that was in the land of Egypt concluded” (Genesis 41:53). “The seven years of famine ensued, as Joseph had said; there was famine in all lands, but in all of the land of Egypt there was bread” (Genesis 41:54). “Concluded [vatikhlena]…” – they emerged perfect [mekholalot]. “Ensued [vateḥilena]…” – they entered ill [ḥolaniyot]. (Although the Egyptians had eaten on the final day of the seventh year of plenty, on the first day of the first year of famine, they were already afflicted with hunger.) By the time they sat at the table, they sought even coarse bread, but could find none. They said: ‘Is this not what Joseph said: “The food will be as a security [for the land for the seven years of famine]”? (Genesis 41:36). (They needed the security from the beginning of the seven years.) “There was famine in all lands” – in three lands: Phoenicia, Arabia, and Philistia. “The entire land of Egypt was hungry, and the people cried out to Pharaoh for bread; Pharaoh said to all the Egyptians: Go to Joseph; what he says to you, you shall do” (Genesis 41:55). “The entire land of Egypt was hungry…what he says to you, you shall do” – Rabbi Abba bar Kahana said: He compelled them to circumcise themselves. (When a Jew purchases a gentile slave, he is obligated to circumcise him.) Rabbi Shmuel bar Naḥman said: “Ḥiyitanu” is not written here, but rather, “you have saved our lives [heḥeyitanu]” (Genesis 47:25) (When the Egyptians tell Joseph “you have saved our lives,” the Hebrew term used is heḥeyitanu instead of the similar form ḥiyitanu. The extra heh in the word implies that something additional is included, and is interpreted as an allusion to life in the World to Come: By seeing to it that they became circumcised, Joseph assured them of life in the World to Come; alternatively, the meaning is that some Egyptians converted and thereby merited life in the World to Come (see Yefeh To’ar). ) – you have given us life in this world, and in the World to Come. “The famine was on the entire face of the earth, and Joseph opened all that was in them, and sold grain to the Egyptians. The famine was intensified in the land of Egypt” (Genesis 41:56). “The famine was…everything that [asher] was in them” – the best [hame’usharim] of them.

Bereshit Rabbah 91:5

Another matter: “Jacob saw that there was grain in Egypt.” It is written: “The withholder of grain, the nation will curse him, but blessing will be on the head of the provider” (Proverbs 11:26). “The withholder of grain, the nation will curse him” – this is Pharaoh; “but blessing will be on the head of the provider – this is Joseph. “The withholder of grain, the nation will curse him” – this is Pharaoh, who hoarded the grain during the years of famine, and the people were cursing him. But Joseph sustained the world during the years of famine, like a shepherd leading his flock. In his regard, David said: “Shepherd of Israel, listen. Appear to us, You who led Joseph like a flock” (Psalms 80:2). When there was a famine during the days of David, he asked for mercy from before the Holy One blessed be He and said: ‘Master of the universe, lead your flock like Joseph, who sustained the world during the years of famine.’ When the famine intensified, the Egyptians gathered and came to Joseph. They said to him: ‘Give us bread.’ He said to them: ‘My God does not sustain the uncircumcised. Go and circumcise yourselves and I will give to you.’ They went to Pharaoh and were crying out and weeping before him, as it is stated: “The entire land of Egypt was hungry, [and the people cried out to Pharaoh for bread]” (Genesis 41:55). He said: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). They said to him: ‘We went to him and he said empty matters to us, saying: Circumcise yourselves.’ He said to them: ‘Fools, did I not say to you from the outset: Obey him and acquire grain. Did he not proclaim to you during the years of plenty and command you: Know that there is a famine coming? You yourselves were negligent. Why did you not place in your houses grain to last two, three, or four years?’ They said to him: ‘The grain that was in our houses rotted.’ He said to them: ‘Is there no flour leftover for you from yesterday?’ They said to him: ‘Even the bread that was in the basket rotted.’ He said to them: “Go to Joseph; what he says to you, you shall do.” He said to them: ‘If he issues a decree upon grain and it rots, perhaps he will issue a decree upon us and kill us.’ He said to them: ‘“Go to Joseph,” if he tells you cut your flesh, heed him,’ as it is stated: “What he says to you, you shall do.” “The famine was on the entire face [of the earth]” (Genesis 41:56). It would have been fitting for the verse to say: “On the earth.” Why does the verse say: “On the face”? Rabbi Shmuel bar Naḥman said: It is to teach you that the famine began only with the wealthy, as “the face of the earth” is only the wealthy. That is why it is stated: “The withholder of grain, the nation will curse him” – when a person is wealthy, his face is happy to see another, but when a person is indigent, he does not have a face to see, because he is ashamed in front of others. (This is implied in the phrase “the famine was on the entire face.” ) That is why it was stated: “The withholder of grain, the nation will curse him.” (The word “nation [le’om]” is interpreted to refer to the wealthy, prominent members of the nation (Rashash). )

Musar

In Shabbat 33a, different scholars offer interpretations of Jacob's actions in Vayishlach. One believes Jacob introduced public baths, while another thinks he introduced coinage or markets. The Midrash Hagadol on Genesis 41,56 suggests the famine began with the rich, explaining why Jacob may have introduced coinage. Rabbi Menachem Habavli emphasizes the importance of placing showbreads before G-d, as it is the blessing that provides nourishment, not the bread itself. The priest who received a small portion of this bread was satisfied, showing that it was the constant presence before G-d that provided nourishment.

Shenei Luchot HaBerit, Torah Shebikhtav, Terumah, Derekh Chayim 14

Rabbi Menachem Habavli has this to say on the subject: "You shall always place on the Table the showbreads before Me." The reason for this commandment is that even though bread is the food of the living creatures, it is not the actual bread which provides the nutrients but the blessing with which G–d has endowed it. Keep in mind that the priest who received as litle as the size of a bean as his share of this bread [on the Sabbath when all the בתי אבות shared in it equally. Ed.] emerged well satisfied after eating from it. His face glowed in satisfaction even when the rest of the world suffered from famine. This shows that the element which provided the nourishment was that this bread was לפני תמיד, "constantly in My presence."

Shenei Luchot HaBerit, Torah Shebikhtav, Vayishlach, Derekh Chayim 6

ויחן את פני העיר . Two scholars, Rav and Shemuel, opine in Shabbat 33a, that Jacob introduced coinage in the district. The other scholar, Shmuel, holds that Jacob introduced the concept of "markets," (concentrated shopping opportunities). Rabbi Yochanan said that Jacob established public baths. The difference in the opinions expressed stems from the meaning of the word Vayichan. One sage related that word to the root Cheyn, grace, something aesthetically appealing. As a result, he believed that public baths are what Jacob instituted. The other Rabbi concentrated on the expression Peney. The Midrash Hagadol on Genesis 41,56 in which the Torah describes the famine as: והרעב היה על פני כל הארץ, "The famine was on the face of the whole land," comments that the extra word פני teaches that the famine began with the rich who are called פנים. This is the reason that Rav interpreted that Jacob introduced coinage as a sign of his appreciation of being able to settle in the land. Shmuel, who explained that Jacob introduced a new marketing technique by arranging fairs, took his cue from the word העיר. What we learn from the above is that if someone claims to be a G–d-fearing individual, he needs to demonstrate this in three different areas of life, just as Jacob did.

Quoting Commentary

Joseph did not literally collect all the food but only the surplus, as pointed out by Ibn Ezra. Nachmanides explains that Joseph collected all the harvest and distributed it in rations per family to prevent waste and profiteering. It is possible that Joseph paid cash to farmers to encourage them to hand in their crops, making the entire crop legally Pharaoh's and allowing for higher prices when sold back to the Egyptians.

Tur HaArokh, Genesis 41:48:1

ויקבוץ את כל אכל, “he collected all the (surplus) food, etc.” Ibn Ezra is quick to point out that Joseph, of course, did not collect all the food, for had he done so the people would have died. The word כל is not always to be understood literally, as for instance in Genesis 41,56 וכל הארץ באו מצרימה, where it does not mean that the population of entire surrounding countries all came to Egypt. Nachmanides writes that Joseph first collected all the harvest, and released it in the form of rations per family. This is the meaning of the verse 41,35 “let them gather all the produce of the good years that are now coming and stockpile grain under Pharaoh’s authority, etc.” According to this verse, when the time came, Joseph collected every kind of crop including dried fruit, in order to have a stockpile and to prevent waste, [and eventual profiteering. Ed.] It is quite possible that Joseph paid cash to the farmers who handed in their crops in order to encourage them not to hold out on him. By doing this, the entire crop became legally Pharaoh’s, and was not only on loan to him. When the time came, Pharaoh could charge a higher price when the Egyptians bought it back, as no doubt prices had risen considerably by then, driven by international demand.

Targum

During a severe famine, Joseph sold grain to the Egyptians from the treasures he opened, causing the famine to worsen in Egypt. (Onkelos Genesis 41:56, Targum Jonathan on Genesis 41:56)

Onkelos Genesis 41:56

The famine spread over the entire face of the land. Yoseif opened everything that held grain, and sold [grain] to the Egyptians [Egypt]. The famine became severe in the land of Egypt.

Targum Jonathan on Genesis 41:56

And the famine was upon all the face of the land; and Joseph opened all the treasures and sold to the Mizraee. And the famine waxed mighty in the land of Mizraim;

וְכׇל־הָאָ֙רֶץ֙ בָּ֣אוּ מִצְרַ֔יְמָה לִשְׁבֹּ֖ר אֶל־יוֹסֵ֑ף כִּֽי־חָזַ֥ק הָרָעָ֖ב בְּכׇל־הָאָֽרֶץ׃ 57 E So all the world came to Joseph in Egypt to procure rations, for the famine had become severe throughout the world.
All countries came to Egypt to buy grain from Joseph during a severe famine, fulfilling the prophecy that all the earth would come to him. Joseph ruled as king for forty years after being appointed second to the king of Egypt, implementing strict laws for purchasing food. In Zohar, Joseph symbolizes justice and is favored by God, while in Targum, people from all countries sought grain from Joseph as a place of economic refuge. Rav Yehuda said Joseph collected all the silver and gold in the world and brought it to Egypt during the famine, as stated in Genesis 47:14.

Commentary

All the countries came to Egypt to Joseph to buy corn, as the famine had become severe. The Torah refers to the part of the earth under Pharaoh's control, and Joseph only began selling grain when he saw the shortages were real, not due to complaints. The wording is inverted to indicate that they came to Joseph to trade in grain, rather than from Joseph.

Chizkuni, Genesis 41:57:2

לשבור אל יוסף, “to buy grain from Joseph;” the unusual construction here, when we would have expected the Torah to write: לשבור מיוסף “to Joseph in order to buy food;” is similar to construction Genesis 30,39: אל המקלות where the word אל also means: “from,” “as a result of,” (seeing the sticks that had been peeled by Yaakov).

Ibn Ezra on Genesis 41:57:1

TO JOSEPH TO BUY CORN. The clause is inverted (It literally reads: to buy corn to Joseph.) and must be understood as: And all the countries came into Egypt to Joseph to buy corn.

Rabbeinu Bahya, Bereshit 41:57:1

כי חזק הרעב בכל הארץ, “for the famine was severe all over the earth.” The Torah refers to the part of the earth under Pharaoh’s control.

Radak on Genesis 41:57:1

לשבור אל יוסף, the words have been inverted and mean the same as if the Torah had written באו אל יוסף לשבור, “they came to Joseph to trade in grain.”

Rashbam on Genesis 41:57:1

וכל הארץ באו מצרימה אל יוסף לשבור, [dear reader please note that the author’s commentary consists of his reversing the sequence of the words לשבור אל יוסף, written in the text of the Torah. If the meaning had been as it appears from the written text at first glance, instead of writing אל יוסף, the Torah should have written מן יוסף, from Joseph. Ed.]

Rashi on Genesis 41:57:1

וכל הארץ באו מצרימה —Transpose the words and explain it thus: “and all the countries came into Egypt אל יוסף to Joseph לשבר to buy corn”, for if you explain the words in the order in which they are written it ought to state לשבור מן יוסף to buy from Joseph.

Steinsaltz on Genesis 41:57

All the land, neighboring countries, came to Egypt to purchase grain from Joseph, for the famine was severe in all the land. Up to this point Joseph’s interpretation of Pharaoh’s dream had come to pass in full.

Tur HaArokh, Genesis 41:57:1

כי חזק הרעב, “for the famine had become very severe.” Joseph did not start selling until the famine had really become severe, He did not sell because the people had come to Pharaoh to complain, but because he convinced himself that the shortages had become real, and they did not hoard their private stocks.

Kabbalah

In Zohar, Miketz 2:12, "the king" represents the Holy One, while justice symbolizes Joseph, who governed the land of Egypt. God favored Jacob, appointing him as the ruler of all the land.

Zohar, Miketz 2:12

Another explanation of "the king" is that it refers to the Holy One, blessed be He, while justice refers to Joseph, "who established the land" as it is written, "And all countries (lit. 'and all the land') came to Egypt to Joseph to buy provisions" (Beresheet 41:57). Because the Holy One, blessed be He, favored Jacob, He made him governor of all the land.

Midrash

Joseph was appointed second to the king of Egypt after being able to speak all languages, taught by an angel, to prove his wisdom. He then implemented strict laws for purchasing food during the famine, leading to his brothers coming to Egypt to buy food, fulfilling the prophecy that all the earth would come to Joseph. Joseph ruled as king for forty years after being second to the king for the same amount of time.

Pirkei DeRabbi Eliezer 11:13

The third king was Joseph, who ruled from one end of the world to the other, as it is said, "And all the earth came || into Egypt to Joseph" (Gen. 41:57). It is not written here "Egypt came," but "they came into Egypt," for they brought their tribute and their presents to Joseph to buy (corn); for forty years he was second to the king, and for forty years he was king alone, as it is said, "Now there arose a new king over Egypt" (Ex. 1:8).

Sefer HaYashar (midrash), Book of Genesis, Miketz 12

And Joseph opened his storehouses and placed officers over them, and they sold food to all ‎comers day after day. And Joseph knew that his brothers also would come into Egypt to buy ‎food, for the famine prevailed in all the earth. And Joseph commanded his people to ‎pronounce it through all Egypt saying: It is the pleasure of the king and his second and their ‎great men that everyone wishing to buy corn in Egypt should not send his servants but his ‎sons. And any man in Egypt or Canaan that cometh from all these lands to purchase corn in ‎Egypt, and he will go and sell it in any land the same shall be put to death. For no man will be ‎allowed to buy more than to supply his household. And further, every man that cometh ‎leading two or three beasts shall die, for no man shall bring more than his own beast. And ‎Joseph placed guards in the gates of Egypt, and he commanded them, saying: Every man that ‎cometh to buy food shall not be permitted until he hath written down his name, and the ‎name of his father, and the name of his father's father, and all the names registered through ‎the day shall be forwarded unto me in the evening, that I may know their names. And Joseph ‎did all these things and he made all these laws in order to know when his brothers. should ‎come to Egypt to buy food. And day after day Joseph’s men announced these laws through ‎the land so that all the people in the country east and west and all the earth knew the laws ‎which Joseph made in Egypt. And all the people, from all the ends of the earth came to buy ‎food in Egypt, and then they went on their way. And the princes of Egypt did as Joseph had ‎commanded, and all that came into Egypt to buy food were caused by the guards to write ‎down their names and the names of their father, and the register was brought unto Joseph in ‎the evening of each day. ‎And Jacob heard after this that there was food for sale in Egypt, and he called upon his sons to go into ‎Egypt to purchase corn, for the famine was heavy upon them likewise. And he said unto them: Behold, ‎I have heard there is corn for sale in Egypt, and all the world goes thither to purchase, and now why ‎should ye seventy be better than all the people of the earth? Go ye likewise down into Egypt and ‎purchase a little food among the many that go thither.

Sefer HaYashar (midrash), Book of Genesis, Miketz 7

And all the princes answered unto the king saying, and is it not written in the laws of Egypt, ‎which should not be violated, that no man shall be the king of Egypt, nor second to the king, ‎unless he knows all the languages of the sons of man? and now, oh my lord and king, this ‎Hebrew man speaketh only the Hebrew tongue, and how can he be second to the king, who ‎does not even know our language? but send thou for him, I pray thee, and let him come ‎before thee and examine him in all matters, and as thou seest best so do. And the king said: ‎Let it be done so to-morrow, for the words you have spoken are good. And all the princes ‎went away from the presence of the king on that day. And in that night the Lord sent an angel ‎from the angels that are ministering for him, and he came unto the land of Egypt unto Joseph, ‎and the angel stood before Joseph and behold Joseph was lying on his bed in the dungeon of ‎his master's house; for he had Joseph put back into prison on account of his wife. And the ‎angel woke him up from his sleep, and Joseph arose and stood upon his feet and behold an ‎angel of the Lord was standing before him. And the angel of the Lord spoke unto Joseph and ‎he taught him all the tongues of the sons of man on that night, and he called his name ‎Jehoseph, and the angel of the Lord left him, and Joseph returned to his bed, and he was ‎greatly astonished at the vision which he had seen. And in the morning the king sent for ‎Joseph, and the servants of the king went and brought Joseph before Pharaoh. And the king ‎went unto all his princes and servants who were to sit before the king, and Joseph ascended ‎the steps of the throne, and Joseph spoke unto the king in all the tongues, speaking unto the ‎king in his going up, until he reached the king on the seventieth step, and he sat down before ‎the king. And the king rejoiced greatly over Joseph, and all the king's princes rejoiced ‎exceedingly with their king on hearing the words of Joseph. And it seemed good in the eyes of ‎the king and his princes to appoint Joseph second to the king, over the whole land of Egypt. ‎And the king spoke unto Joseph, saying: Thou hast advised me to set a wise man over the land ‎of Egypt that he might save the land from famine with his wisdom. And now forasmuch as God ‎hath shown unto thee all this, and since he hath made known unto thee all these things of ‎which thou hast spoken, there is none so discreet and wise as thou art in the whole land. And ‎thy name shall no more be called Joseph, but Zaphnath paaneah shall be thy name, and thou ‎shalt be my second, and according to thy order shall everything be done in my kingdom and at ‎thy word shall my people go out and come in, and from thy hands shall my servants and ‎princes receive their hire which is given unto them each month, and all the people of the land ‎will bow down before thee, and only on the throne will I be greater than thou.‎

Quoting Commentary

Radak explains that when Genesis 24:10 states Eliezer took "all the good," it means he took most of the precious possessions from Avraham's household to show the bride's family their wealth. Egypt is depicted as a place of economic refuge in the Torah, where people like Avraham and Ya'akov went during famines, and even other nations sought sustenance. Chizkuni clarifies that the word "אל" in Genesis 30:39 does not imply physical approach, similar to its use in Genesis 41:57 when people went "to buy grain from Joseph."

Chizkuni, Genesis 30:39:2

אל המקלות, “in response to the sticks;” the word אל does not mean to approach physically;” similar to Genesis 41,57: לשבור אל יוסף, “to buy grain from Joseph,” where it also has not been used in a physical sense. Another interpretation: “on account of the sticks.” This would be similar to Yaakov saying in Genesis 37,35: כי ארד אל בני שאולה, “for I will join my son on the way down to hades” (a grave in the nether regions of the earth).

Radak on Genesis 24:10:1

ויקח...וכל טוב, not literally “all the good,” but most of the good things. The exaggeration here is similar to when the Torah describes כל הארץ, “the whole earth” as going to Egypt to buy grain. (Genesis 41,57) What is meant is: “most people from all over.” There are many such “exaggerations.” What the Torah meant was that Eliezer took with him samples of most of the precious possessions in Avraham’s household in order to show the family of the potential bride that she would be marrying into a wealthy family. Our sages (quoted by Rashi) explain the term וכל טוב as referring to a document in which Avraham had appointed Yitzchok as his sole heir. Eliezer brought this document with him, i.e. בידו, “in his hand.”

Redeeming Relevance; Exodus, CHAPTER 1 The Cradle and the Crucible; The Meaning of Egypt 10

What does the Torah tell us about the geographical entity we call Egypt? First of all, Egypt functions as a place of economic refuge for those living around it. Both Avraham and Ya’akov go to Egypt when confronted with famine (Bereshit 12:10 and Bereshit 46:6). (Bereshit 12:10 and 46:6, respectively.) Yitzchak would have done the same had he not been prohibited by special Divine mandate (Bereshit 26:1-2). (Ibid., 26:1–2.) Moreover, we read that other nations would also come to Egypt to find sustenance in times of famine (Bereshit 41:57). (Ibid., 41:57.) Were we to know nothing else, these passages immediately show us that even when the rest of the region is experiencing drought, Egypt is somehow spared.

Talmud

Rav Yehuda said that Shmuel said Joseph collected all the silver and gold in the world and brought it to Egypt, as it is stated in Genesis 47:14. This is derived from the fact that all the land came to Egypt to buy food from Joseph during the famine, as stated in Genesis 41:57.

Pesachim 119a:6

Rav Yehuda said that Shmuel said: Joseph collected all the silver and gold in the world and brought it to Egypt, as it is stated: “And Joseph collected all the money found in the land of Egypt and in the land of Canaan” (Genesis 47:14). I have derived only that he collected the money that was in the land of Egypt and that was in the Land of Canaan. From where do I derive that he also collected all the money that was in other lands? The verse states “And all the land came to Egypt to buy food from Joseph, because the famine was sore in all the earth” (Genesis 41:57).

Targum

In Genesis 41:57 according to Onkelos, people from all countries came to Egypt to buy grain from Yoseif due to a severe famine.

Onkelos Genesis 41:57

All [countries] [inhabitants] of the land came to Egypt to buy [grain] from Yoseif, for the famine was severe in all the land.

Genesis:42:1

וַיַּ֣רְא יַעֲקֹ֔ב כִּ֥י יֶשׁ־שֶׁ֖בֶר בְּמִצְרָ֑יִם וַיֹּ֤אמֶר יַעֲקֹב֙ לְבָנָ֔יו לָ֖מָּה תִּתְרָאֽוּ׃ 1 J When Jacob saw that there were food rations to be had in Egypt, he (he Lit. “Jacob.”) said to his sons, “Why do you keep looking at one another?
The text discusses how Divine light elevates material darkness to clarify and elevate Torah, symbolized by Joseph's descent to Egypt. Jacob's concern for his family's survival in Egypt is highlighted. Halakhah dictates completing a fast if a situation improves, adapting to fasting practices when traveling. Solomon emphasizes the importance of structure in a household, correlating it with natural processes. Jacob's prophetic actions regarding Egypt are discussed in Kabbalah and Midrash. Musar stresses the importance of avoiding envy and judgment by hiding abundance. Various commentaries address the concept of "seeing" events and understanding mentally. Talmud advises minimizing indulgence after breaking a fast. Yaakov's observation of grain in Egypt prompts him to send his sons for provisions.

Chasidut

The text discusses how Divine light is placed within material darkness to elevate the lowest levels and bring clarity to Torah that has fallen. Joseph's descent to Egypt symbolizes the need to clarify and elevate Torah that has degenerated, with his death representing Torah descending to the final level. Despite this descent, Torah still bears fruit, symbolized by Joseph being embalmed and placed in a coffin. The text emphasizes the importance of looking beyond materiality to see the internal essence of things, focusing on the root and origin of each thing.

Me'or Einayim, Bereshit 2

And you give life to them all (Nehemiah 9:6), you contract, as if it were possible, down to the lowest levels; and a portion of Divinity from above is placed within the darkness of materiality. For the whole essence of the intention is so that the lowest levels can rise above and have the advantage of light over darkness (Ecclesiastes 2:13). And this is the meaning of Joseph’s descent to Egypt, the lowest levels, “the ocean strait;” for through this enjoyment is increased as is written, the advantage of light, that enjoyment advances when it is lifted over darkness, and therefore he is called Joseph, connoting addition [tosefet]. And that is [the meaning of the verse (Gen. 42:1)] when Jacob saw that there was grain [shever] — connoting breakage [shvirah], which are the degenerations of Heavenly Wisdom, Torah that has fallen and broken; all that descends from its level is called “broken.” In Egypt, in the ocean strait: for he saw there degenerations of Torah that fell there and needed to be clarified and elevated. And he said, Go down there (Gen. 42:2) to elevate and descend to bring [them] to the life-force of the root and the self. And that is the meaning of Joseph died (Gen. 50:26), for the fact that the Torah descended until the final level is called “death,” for whatever descends from its level is called “death” (Zohar 3:135b). And they embalmed him (Gen. 50:26): for the Torah is called “Tree of Life,” and with trees we go according to the ripening of fruit, which is to say even though he descended to the final level he bore fruit. And he was put in a coffin (Gen. 50:26), as in the statement [of our Sages] of Blessed Memory, “The Tablets and the Broken Tablets were placed in the ark” (Bava Batra 14b): even the degenerations have elevation to be in the ark just like the Tablets, which are the Torah itself. And we will return to the matter at hand: since in every thing it is the Torah that gives that thing life, one should not look at any thing in its materiality, only at the internality of the thing in the secret of The wise person has his eyes in his head (Ecclesiastes 2:14); and in the Zohar they said, “And where else should a person’s eyes be? Rather, a wise person gazes to see who stands above his head” (Zohar 3:187a), which is to say that in every thing he should gaze toward the beginning of that thing: from where it evolved and who is that thing’s root.

Commentary

Jacob saw that there was grain in Egypt, which he heard about, not actually saw, and he warned his sons not to show themselves as having plenty to eat to avoid jealousy or attack. He questioned why they were not going to buy food, urging them to go to Egypt to buy supplies to prevent starvation. The word "tithra'u" can mean satiation or weakness due to hunger, and Jacob's concern was for his family's survival and not drawing attention to their food supply.

Chizkuni, Genesis 42:1:1

.וירא יעקב שיש שבר במצרים , “Yaakov heard (not saw) that there was grain in Egypt;” (this was not a spiritual revelation, but he had heard from people returning from there.) When telling his sons about it, he therefore used the words: “I have heard that there is grain to be had in Egypt.” The word ראה meaning “hearing,” instead of “seeing,” is not unique; we find it for instance in Exodus 20,15, where the Torah writes: וכל העם ראו את הקולות, “ all the people saw the thunder,” when the meaning clearly is that all the people heard the thunder.

Chizkuni, Genesis 42:1:2

?למה תתראו, “why should you stand out (as being different)?” Why do you wish to create the impression that only you have plenty to eat and do not need to buy grain in Egypt? It would make everyone else jealous of you! This is the way the Talmud in folio 10 interprets this phrase. Rashi adds that he heard from others that the meaning of the word תתראו is “to be weakened,” and that it appears in this sense in Proverbs 11,25: ומרוה הוא יורא, “and he who waters (others) will also be irrigated.” According to this, both the words מרוה and יורא in that verse ought to be understood as having been written with the letter א at the end. The idea is that Yaakov did not want his sons to create the impression (erroneous according to some) that they had ample supplies which they had not shared with their neighbours. This is supposed to be so, although the two explanations are contradictions in themselves, one suggesting abundance, and the other, weakness for lack of food. (As a result one of these interpretations would appear to be wrong. Ed.

Da'at Zekenim on Genesis 42:1:1

וירא יעקב כי יש שר ב מצרים, “Yaakov ‘saw’ that there was grain-trading in Egypt;” this is what Solomon had in mind when he said in Proverbs 20,12: אוזן שומעת ועין רואה ה' עשה גם שניהם, “the ear that hears, and the eye that sees, the Lord has made them both.” What prompted Solomon to make such a banal sounding statement? Did G–d not make the whole body? Why did he single out the ear and the eye? The answer is that all parts of the body, in due course, will have to give an accounting for their activities while they were alive on earth, except the ear and the eye. What is the reason for this? The eye sees things which are not good for it to see, and so does the ear hear things which are not good for it to hear. [involuntary perceptions. Ed.] This is not true of the other organs or limbs. You choose what the mouth eats, etc., you choose where your legs are to take you, etc. Rabbi said that the words: וירא יעקב, “Yaakov saw,” although he was an old man sitting hundreds of miles away, what his ten sons who were going in and out and meeting all kinds of people, did not see. All this was although both Yaakov and Joseph had been blessed with the spirit of prophecy. Joseph was only a distance of 4 or 5 days travel away from them, and when they searched for him they did not find him. Furthermore, why did Joseph not communicate with his father during all these years which would have spared his father a great deal of grief? The answer is that they all had sworn a sacred oath not to reveal to their father that he was in Egypt. They had made G–d a partner to their oath, so that He too could not reveal their secret to him. All this can be proved from Scripture, when before revealing himself to his brothers (Genesis 45,1) he commanded that all the people around him remove themselves before he would have that conversation with his brothers. He did not want that anyone would ever hear about that oath which had now expired. Other commentators offer a different reason for why Joseph had not communicated with his father for 22 years. As long as he had been a slave (13 years) he did not want to increase his father’s grief by informing him of his sorry condition. If he were to end a message that in the meantime he had become a king, his father would not believe him; he was right as his father did not even believe this when all his sons told that they had seen it with their own eyes. (Genesis 45,26) In addition, he was afraid that if his father were to leak his new found knowledge to someone, the brothers would each flee in all directions out of fear of his vengeance. As a result, his father would experience additional grief. This is why he waited until the time would be ripe for him to reveal himself, so that he would first reveal himself to his brothers before informing his father of his survival and the good fortune which had befallen him.

Ibn Ezra on Genesis 42:1:1

NOW JACOB SAW. Scripture interchanges (Scripture occasionally uses hear for see and see for smell.) the way the senses (The five senses.) are referred to because they are all perceived in one central place. (I.E. in his commentary on Eccles. 11:7 says that there is a place on the forehead where the senses are perceived.) Thus Scripture says, See the smell of my son (Gen. 27:27); (Rather than smell the smell of my son.) and And the light is sweet (Eccles. 11:7). (Even though light cannot be tasted.) Now Jacob saw is similar, (Now Jacob saw means, now Jacob heard.) for afterward Scripture states, Behold I have heard that there is corn in Egypt (v. 2).

Ibn Ezra on Genesis 42:1:2

WHY DO YOU LOOK ONE UPON ANOTHER. Lammah titra’u (why do you look one upon another) means, don’t show yourselves as having an abundance of food. (Cf. Rashi, “Why do you show yourselves before the children of Ishmael and the children of Esau as having plenty to eat?” Why do you show yourselves is thus short for, why do you show yourselves as having an abundance of food.) Or it may mean, do not quarrel with each other, as in Come, let us look one another (nitra’eh) in the face (II Chron. 25:17). (I.E. translates nitra’eh in II Chron. 25:17 as fight. Thus the root resh, alef, heh which usually means to see, at times also means to fight or quarrel. Hence titra’u is similar to nitra’eh, i.e., it means to quarrel.)

JPS 1985 Footnotes, Genesis 42:1

Lit. “Jacob.”

Rabbeinu Bahya, Bereshit 42:1:1

וירא יעקב, “Yaakov saw.” This is not something that Yaakov saw with his eyes but something he saw in his heart; proof that this this the meaning of the word וירא in this instance is that he described what he had “seen” as הנה שמעתי, “here I have heard,” instead of saying: הנה ראיתי, “here I have seen.”

Rabbeinu Bahya, Bereshit 42:1:2

כי יש שבר במצרים, “that there is grain for sale in Egypt.” The word שבר usually refers to something for sale as we know from Deut. 2,6 אוכל תשברו מאתם, “purchase food provisions from them.” It is noteworthy that Yaakov neither mentioned the word “food,” nor the word “grain,” The reason he referred to grain by saying שבר is because that word includes both “trading or selling” as well as “‘grain.” He continued using this word when he told his sons in Genesis 43,2: שובו שברו לנו מעט אוכל, “go back and secure for us some food (by buying grain).” In our verse (2) he said: שברו לנו משם, without the word אוכל. When Yaakov described the journey to Egypt he asked his sons to undertake as רדו שמה, “descend there,” instead of לכו שמה, “go there,” he also foreshadowed that any journey to Egypt would be but a prelude to the family’s eventual exile in Egypt. The number of years the Jewish people would be enslaved in Egypt corresponded to the numerical value of the letters in the word רדו, i.e. 210 years. When he used the expression ושברו משם, he meant that he foresaw both food supply as well as enslavement or exile as emanating from Egypt.

Rabbeinu Bahya, Bereshit 42:1:3

ונחיה ולא נמות, “so we may live and not die.” He meant that even if in the more distant future his descendants would face great problems in Egypt, they would not succumb to them and die. They would survive thanks to the very grain they were going to purchase now. Our sages (Sotah 9) referred to this phenomenon when they said concerning Deut. 32,23 חצי אכלה בם “My arrows I will use up against them.” They said that half the Jews in exile may be exterminated by their Gentile enemies while the other half will survive. The meaning of the verse is that whereas G’d’s arrows will become exhausted the Jews will not all perish. Our sages in Bereshit Rabbah 91,6 had still another interpretation for the word שבר. They saw it as if it had been spelled with the dot on the left side of the letter ש, so that we would read it as סבר, “hope.” If we accept this interpretation we could read the verse as: “Yaakov saw in his mind’s eye that there was hope in Egypt for his descendants.” Although the ”hope” referred to the exalted position of Joseph in Egypt, Yaakov had lost the power to have clear visions ever since he had been parted from Joseph, so that this was only a very nebulous kind of vision.

Rabbeinu Bahya, Bereshit 42:1:4-5

למה תתראו, “why do you make yourselves conspicuous?” The meaning may be: ”why do you want to risk weakening yourselves by hunger? If this is the correct meaning the word is related to Proverbs 11,25 גם הוא יורה, “he will also be irrigated. This is the way Rashi understands the word תתראו. Rabbeinu Chananel understand the word as an admonition by Yaakov to his sons “why are you confrontational with each other?” He quotes support from Kings II 14,8 לכה נתראה פנים, “let us confront each other!” Verse 11 in the same chapter of Kings also confirms the meaning of this word as being to confront each other when we read ויתראו פנים הוא ואמציה מלך יהודה, ”he and King Amatziah of Yehudah confronted each other.” Nachmanides understands the word as: “why are you looking at each other in this place instead of journeying to Egypt and getting supplies?” They should have traveled as soon as they were in danger of exhausting their food supplies as soon as they heard that there were supplies to be bought in Egypt. Midrash Tanchuma Miketz 8 suggests that Yaakov challenged the brothers’ physical strength and their courage suggesting they had nothing to fear by traveling to Egypt. This is why he added the words “we will live and not die.”

Radak on Genesis 42:1:1

וירא יעקב, he saw local inhabitants arriving with grain and fodder. He asked these people where they had bought it, and they told him that they had brought it all the way from Egypt. As a result, he told his sons what he had heard and wanted to know why they acted as if they did not need additional supplies.

Radak on Genesis 42:1:2

?למה תתראו, “Why do you give the impression that you have adequate supplies of grain? Everybody else is going on a buying trip and you sit at home!”

Ramban on Genesis 42:1:1

WHY ‘TITHRA’U’. (DO YOU LOOK TO YOURSELVES)? “Do not show yourselves before the children of Esau and Ishmael as having plenty to eat.” At that time they still had some grain. From others I have heard that the word tithra’u is an expression of leanness. Thus Jacob said to his sons, “Why should you become lean through hunger?” A similar [use of the word tithra’u, i.e., similar to the first explanation], is the verse: And he that satisfies (‘umarveh’) abundantly shall be satisfied (‘yoreh’). (Proverbs 11:25. That is, he who is benevolent to others will himself be recompensed by the Divine bounty.) Thus the language of Rashi. Now the comment of “others,” [namely, that the word tithra’u connotes leanness], has no validity whatsoever. And I did not understand that which Rashi says, “Do not show yourselves before the children of Ishmael and the children of Esau as having plenty to eat.” The children of Ishmael and of Esau were not then present in the land of Canaan, and why did Jacob not say that they should not show themselves before the children of Canaan as having plenty to eat? Perhaps the children of Ishmael and of Esau did come from their dwelling places to Joseph to buy food, and they came by way of the land of Canaan, thus passing by Jacob. He thus said to his children that they should not show themselves before them as having plenty to eat, for they would then suspect that Jacob has food, whereupon they would come to eat bread with him in his house. Accordingly, Jacob’s words, That we may live, and not die, (Verse 2 here.) constitute another reason for his command to them. He warned them to be careful with the little food yet left to them, and that they should go to buy food from Egypt so as not to die when all the bread in their possession is consumed. The correct interpretation is: “Why do you show yourselves in this place, for you should have immediately journeyed from here when you heard that there is grain in Egypt,” since they were already in a state of danger if they would not make haste in the matter. This is the meaning of the words, That we may live, and not die. (Verse 2 here.)

Rashbam on Genesis 42:1:1

למה תתראו?, the use of the conjugation hitpael, the reflexive conjugation here, is similar to its use in Kings II 14,8 לכה ונתראה, “come let us confront one another!” At that time King Amatziah wanted to show off his power to Yoash, King of Israel (10 tribes). Here too, Yaakov’s question למה תתראו, meant: “why are you (my sons) conducting yourselves in front of the other people in this land as if you had all the food in the world, whereas only they have to travel to Egypt to buy rations from there?

Rashi on Genesis 42:1:1

וירא יעקב כי יש שבר כמצרים AND JACOB SAW THAT THERE WAS A SALE OF CORN IN EGYPT — How did he see it? Surely he did not see but he heard it, as it is said (v. 2) “Behold, I have heard ... What, then, is meant by “And Jacob saw”? He saw in a holy dim vision that there was שֶׂבֶר hope for him in Egypt, but it was not a true prophetic vision telling him plainly that it was Joseph in whom his hope lay (Genesis Rabbah 91:6).

Rashi on Genesis 42:1:2

למה תתראו WHY DO YE LOOK UPON ONE ANOTHER? — Why do you show yourselves (pretend) before the children of Ishmael and the children of Esau as though you have plenty to eat (Taanit 10b). For at that time they still had some grain. I am of opinion that the real meaning of למה תתראו is: Why should every one gaze at you and wonder at you because you do not search for food before what you have in your possession comes to an end. From others I have heard that it has the meaning of leanness: why should you become lean through hunger? A similar use of the verb as that in the first explanation is (Proverbs 11:25) “And he that satisfieth abundantly shall be satisfied (יורא) also himself”.

Rav Hirsch on Torah, Genesis 42:1:1

וירא. Es scheint, daß Jakob doch mehr Einsicht als seine Söhne hatte. Er hatte gehört, daß man in Mizrajim nur im Detail kaufen konnte. Die Söhne glaubten das nicht und sahen sich einander an, warteten, daß einer sich zu der Reise für alle entschließen möchte. Jakob aber sah die Glaubwürdigkeit des Gerüchtes aus der Dringlichkeit der Verhältnisse ein und sprach daher: was seht ihr euch einander an? Ihr müsst alle selbst hinunter.

Sforno on Genesis 42:1:1

וירא...למה תתראו?. Why are you looking at one another as if each one of you hopes that another one would go to buy food? Our sages (Eyruvin 3) have said קדרא דבי ששותפי לא חמימה ולא קררא, an ancient way of saying that “too many cooks spoil the broth.” The conjugation hitpael, i.e. the reflexive conjugation, occurs with the root ראה also in Kings II 14,8 נתראה פנים, “let us confront each other.”

Siftei Chakhamim, Genesis 42:1:1

Why do you show yourselves... as though you are satiated?” Meaning: If you show yourselves to them as being satiated and having grain, they will come and ask us for food, since they are our relatives. Therefore, go and buy food so they will think we have no food. But in fact they did have food at the time. Accordingly, תתראו means satiation.

Siftei Chakhamim, Genesis 42:1:2

Similar to: ומרוה גם הוא יורא. The א of תתראו replaces the ו of the root ר–ו–ה. There are many similar examples. The verse means: He who satisfies others with his learning in this world will himself be satisfied in the World to Come. You might ask: How is this proof for the last explanation, that תתראו is a term for leanness? On the contrary, it is a proof that it means satiation! The answer is: Rashi is bringing a proof for both explanations. For the first explanation, the plain meaning is a valid proof. And for the last explanation too it is a proof: תתראו is like תתרוו, but it means “not satiated.” This is similar to Rashi’s explanation of הולך ערירי (15:2) as “childless,” although ער means an heir, i.e., one who has sons. And it is also similar to what is written ודשנו את המזבח (Bamidbar 4:13), where Rashi explains: “They shall take away the ashes from the Altar,” although דשן means ashes. The same is true here. It is as if Scripture had written תתרוו since an א can be replaced by a ו, because the letters א–ה–ו–י are interchangeable. Thus מרוה, too, could mean “satiation,” yet will fit exactly with תתראו. Accordingly, the meaning of ומרוה גם הוא יורא is: He who is not satiated in this world will be satiated in the World to Come.

Steinsaltz on Genesis 42:1

Jacob saw that there was grain in Egypt, as Joseph sold produce not only to citizens of Egypt but to foreigners as well. Since Jacob and his sons were mainly shepherds, their distress was less immediate and apparent than that of their neighboring farmers. And therefore Jacob said to his sons: Why are you presenting yourselves? Do not display yourselves as exceptions to the general plight, lest hungry individuals surrounding us become envious of us or even attack us.

Tur HaArokh, Genesis 42:1:1

וירא יעקב, “Yaakov saw, etc.” Ibn Ezra writes that seeing that the origin of the 5 senses, hearing, seeing, smelling, etc., are all located next to one another, as we know from when Yitzchok spoke about ראה ריח בני, “Look, the smell of my son, etc.” (Genesis 27,27) [He referred to the pleasant sensation of light, a sensation as pleasant as a pleasant fragrance. Ed] seeing he himself was already blind at the time. The names of the senses themselves may on occasion be used interchangeably, so that in our verse the true meaning of the word וירא is: “he heard,” as we know from Yaakov’s own lips in the very next verseהנה שמעתי כי יש שבר במצרים, “here I have heard that there is food for sale in Egypt.” If he had already “seen” it in the literal sense of the word, why would he have to repeat: “I have heard,” a far less reliable source of information?

Tur HaArokh, Genesis 42:1:2

למה תתראו?, “Why are you looking so irresolute?” According to Rashi, Yaakov rebuked his sons for giving the impression to the surrounding people that they had so much food stored up that they could afford to sit still without traveling to Egypt to try and supplement their supplies. Nachmanides writes that the words quoted here by the Torah as Yaakov having addressed to the brothers, were said to them in the presence of Ishmaelites and Edomites, make little sense, as why would Ishmaelites and Edomites be in the land of Canaan in the first place? Furthermore, if Rashi means that Yaakov admonished his sons in public (for show) why did Rashi not mention that he did so in front of the local inhabitants? He would certainly have had reason to do so in order not to arouse the jealousy of his neighbours! Had that impression been allowed to spread, all his neighbours would have invited themselves to eat at Yaakov’s table! He therefore instructed them to go down to Egypt in order to preserve the food supply they still had. Then he told them to buy additional supplies in order to forestall death through hunger after their supplies ran out. Alternately, the word תתראו, is short for למה תתראו במקום זה “why do you display such indecision by remaining here, instead of getting going to buy supplies?” “You should have started to move as soon as you heard that grain was for sale in Egypt.” Yaakov and family already found themselves in imminent danger of starvation. Some commentators understand the rebuke as “why do you quarrel as to who is to go to Egypt to buy food, I want all of you to go.” Yet another interpretation of the question למה תתראו, views it as a rebuke of their acting as if it were below their dignity to personally go to Egypt like the common people and to beg to be allowed to buy grain there. After all, they were the elite of “Canaanite” Society, akin to aristocracy! Their indecision was reinforced by their reluctance to send others on their behalf and to subject these others to the potential dangers of the journey.

Tze'enah Ure'enah, Miketz 42

“Jacob saw that there were food rations in Egypt” [42:1]. Rashi writes. Jacob did not see that the grain was there, but he heard it said that the grain was in Egypt. Why does the verse write that he saw? The explanation is that he heard that there was grain in Egypt. He also saw something prophetically that there was hope for Jacob in Egypt. The word shever has two meanings. It means grain and shever also means hope. (Rashi, Genesis, 42:1.)

Tze'enah Ure'enah, Miketz 43-46

“Jacob said to his sons, why do you keep looking at one another” [42:1]. Jacob said to his children. Why are you looking at each other and do not want to go to Egypt for grain? So writes Rashi. Rashi further writes. Why will you appear before the children of Ishmael and Esau that you are sated? That is to say, as if you have enough grain. Yet, you do not want to show yourself before other nations that you have grain. Therefore, go for grain in Egypt. (Rashi, Genesis, 42:1.) So also writes Hizkuni. (Hizkuni, Genesis, 42:1.) Bahya writes in the name of Rabbenu Hanael. Jacob said to his children. Why would you be seen together in one place? Separate from each other. (Bahya, Genesis, 42:1.) Ramban writes. Jacob said to his children. Why do you all want to be seen here, and do not all want to go from here for grain? (Ramban, Genesis, 42:1.) The Midrash also writes. You do not all want to go through one gate at one time, so that people shout not shout at you and give you an evil eye because you are heroic and handsome men. (Tanhuma, Miketz, 8.)

Halakhah

If an individual is fasting for a sick person or due to a distressing situation and the situation improves, they should complete their fast. When traveling from a place where the community is fasting to a place where they are not fasting, one should complete their fast to observe the stringencies of both cities. Conversely, if traveling from a place where the community is not fasting to a place where they are fasting, one should fast with the community. If one forgets and eats or drinks during a fast, they should not be seen indulging in pleasures to show solidarity with those who are fasting.

Mishneh Torah, Fasts 1:15

When an individual was fasting for a sick person, and the latter recovered, or because of a distressing situation, and the difficulty passed - he should complete his fast. (Note the contrast to a communal fast mentioned in the following halachah. The Shulchan Aruch (Orach Chayim 569:1) states that if the person had accepted several fasts upon himself, he is obligated to complete them all, even when the distressing situation passes after he completes the first fast. If, however, the distressing situation passes before he has begun to fast, he need not fast (loc. cit.:2).) A person who travels from a place where [the community] is fasting to a place where [the community] is not fasting should complete his fast. (Rashi (Ta'anit 10b) explains that in this instance, we follow the principle that the person is obligated to observe the stringencies applicable to the city which he left and those of the city to which he goes. The Lechem Mishneh questions whether the Rambam obligates the person to complete all the fast days accepted by the town he left, or if it is sufficient for him to complete the one fast alone. The Shulchan Aruch (Orach Chayim 574:1) states that he is obligated to complete these fasts only when he intends to return to his original city. The Mishnah Berurah 574:1 states that this applies only when he did not explicitly accept these fasts. If he accepted the fasts himself, he is obligated to observe his commitment.) One who travels from a place where [the community] is not fasting to a place where [the community] is fasting should fast together with them. (Since he did not accept the fast previously himself, he has no obligation to fast. Nevertheless, while he is in the city, he must join together with them. The Tur (Orach Chayim 574) quotes an opinion which states that even within the city he is not obligated to fast, if he can find a private place to eat. Nevertheless, neither the Rambam nor the Shulchan Aruch accept this leniency.) If he forgets and eats and drinks, he should not let himself be seen, nor should he indulge in pleasures. (The intent is that one should not show that one is enjoying comfort while others are in distress. Ta'anit 10b derives this principle from Jacob's instructions to his children (Genesis 42:1 to avoid contact with Esau's and Ishmael's descendants. At that time, Jacob and his family had grain, but the others did not, and Jacob did not want to arouse ill-feeling. The Talmud (ibid. 11a) concludes its discussion of this issue with the following principle: Whoever separates himself from the community will not witness their being comforted. In contrast, one who joins in their distress will merit to join in their being comforted.)

Jewish Thought

Solomon in Proverbs emphasizes the importance of structure in a household, comparing it to natural processes. He describes four basic forces needed for a household to run smoothly: food distribution, storage, digestion, and waste disposal. These forces correspond to four categories of vocations: hunter, storage expert, cook, and distributor. Failure in any of these areas can lead to disease and collapse. Abraham's actions, such as his separation from Lot, demonstrate a focus on spiritual growth over material wealth. Abraham's refusal of spoils from the king of Sodom highlights his attitude towards wealth and spiritual values. His actions serve as a model for others to prioritize spiritual maturity over material gains.

Akeidat Yitzchak 16:1:27

According to Bereshit Rabbah 39, Abraham reportedly said to G-d, "Did not Noach become the founding father of seventy nations?" G-d however, replied that the nation of which it would be said "Who is such a great nation?" (Deut 4,7) will be descended from Abraham. The need to state that those who curse Abraham will be cursed, is ample proof of his erstwhile unpopularity, and of the fact that Abraham had to suffer greatly for his beliefs. Henceforth, however, his detractors would be cursed, and he himself would be visibly blessed. In fact, his very existence would promote blessings for the rest of mankind. (4) Abraham departed Ur Kasdim and Charan, thereby fulfilling G-d’s command. By retaining his wife and nephew however, the separation from his "birthplace" and "father's house" was less than complete. Also, he was careful to take along his material wealth. He not only did not protest the company of Lot etc., but he actively solicited that company, i.e. vayikach, he took. (5) This is why the Torah mentions the presence of those people three times. Abraham proceeded unimpeded until Shechem, notwithstanding the fact that the Canaanite was at that time in the process of driving the Semites out of the country. In such troubled times, a newcomer like Abraham could have expected to suffer at the hands of both adversaries in the struggle for possession of that country. (6) At that time, G-d promised Abraham that the present turmoil would not produce permanent ownership of that land by the Canaanites, but that this land would ultimately belong to a nation yet to be founded by Abraham. In fact, had it not been for the conquest by the Canaanites, taking the land from the Semites and giving it to one family, i.e. the descendants of Abraham, would have been difficult to justify. Gittin 38 explains the justification for Israel's conquest of the land of Sichon and Og in a similar fashion, i.e. the illegal conquest of most of Ammon and Moab by Sichon and Og had paved the way for Israel dispossessing Sichon and Og eventually (in a war started by Sichon). (7) In response to that promise by G-d, Abraham built an altar, but could not very well proclaim his true belief in G-d and call for others to follow him until near Bet El; he settled down in a peaceful atmosphere. Proclaiming the sovereignty of G-d there would be more likely to produce positive results, away from the turmoil of war in other parts of the country. (8) Perhaps because he was still in the company of Lot and other less idealistically inspired fellow travellers, as well as lacking the benefits of circumcision, he decided to ride out the famine in Canaan in neighbouring Egypt. For that reason, he may not have received direct guidance from G-d on the subject. Probably, Abraham considered the certainty of impoverishment, animosity, and likely attack by surrounding tribes, as outweighing the possible dangers in Egypt. Jacob was moved by similar considerations when he complained about his sons' delay in travelling to Egypt to secure a food supply. The appearance of being affluent was in itself capable of inviting attack from those less fortunate (Genesis 42). Similarly, the four outcasts in Kings II Chapter 7 considered any chance of survival in the enemy camp as offering a better chance than certain death by famine in the city or in their primitive place of refuge. No doubt, Abraham had instructed Sarah to assume this brother/sister relationship even before they arrived in Egypt, since he could not reasonably have expected the Egyptians to make enquiries about Sarah's marital status. Surely, the normal thing was for a man to travel with his wife. (9+10+11) Therefore, the brother/sister relationship had to be demonstrated at the outset, so as to prevent any danger to Abraham. He assumed that either his goodwill would be sought actively, i.e. "so that I shall benefit on your account," or that at the very least his survival would be assured i.e. "I shall remain alive on your account." David's conduct in Gat (Samuel I Chapter 22) was motivated by the same considerations. In view of the fact that the Egyptians would most likely react to Sarah's physical beauty, Abraham referred to the fact of her beauty as something that had, of course, been known to him for a long time, but not until then had it been a factor to be considered in their public behavior. (12) He also realized that in the event of his own death, Sarah would consider her own survival under such circumstances as a fate worse than death. Therefore, the entire household maintained the fiction of Abraham and Sarah being brother and sister, so that when Pharaoh later said, "She also said he is my brother," he meant that Sarah had only confirmed the facts which he had already ascertained. There could not therefore be a question of him having stolen another man's wife. The Torah testifies that there had in fact been no need to deny the husband/wife relationship in order to protect themselves against Pharaoh. After Abraham had used all the intellectual faculties at his command to survive the trip to Egypt, G-d now intervened to prevent Pharaoh from forcing his attentions on the presumably single Sarah. G-d’s intervention had become necessary to prevent Abraham and Sarah having problems as a result of their machinations, not despite their machinations. Pharaoh was obviously smitten by G-d in a way that made him impotent, and demonstrated to him that the punishment inflicted upon him was related to his attempt to rape Sarah. Pharaoh did not blame Abraham for having taken precautions to protect himself and his wife, knowing full well that these precautions were justified. What Pharaoh did object to was that Abraham had not at least told him privately, i.e. lee (the word is used repeatedly), what the true relationship between Sarah and him had been. The fact that he had to issue a command to his people not to molest Abraham (Genesis 12,20) proves that Abraham's estimate of the morality of Pharaoh's subjects had been quite accurate. That Abraham could not use the argument he was later to use with Avimelech was obvious, since Pharaoh had challenged Abraham concerning Abraham's evaluation of himself, and not his evaluation of his people. Just because his people were more law-abiding in matters of morality than the Egyptians, Avimelech could challenge the fact that Abraham had seen fit to use deception, and construe it as an insult against his people. The events that occurred in Egypt at this time serve to disabuse us of two erroneous attitudes. 1) The belief that if only human intellect, effort and caution is employed, success is guaranteed. 2) That since everything is in the hands of G-d anyways, our efforts to alter that which seems in store for us are futile and doomed to failure. Therefore, a life of passive acceptance of all dangers ought to be the only path to follow. Abraham had employed all his wits, had made extensive efforts, taken precautions, all to no avail; only then did G-d intervene to smite Pharaoh at the critical moment. Isaiah 50,10-11 conveys a similar lesson. In verse 10, a person relying on G-d is depicted as walking in darkness, relying solely on G-d to provide light. In verse 11, however, those who rely on their own light exclusively, are also scored by the prophet. When the following verse (Isaiah 51,2) states, "Look towards Abraham and Sarah," the message is clearly that the proper way to behave can be learned only by studying what happened to our two ancestors who were called upon to act and whose actions and efforts were blessed by G-d. The Torah proceeds to tell us that Abraham returned to where he came from, that he accumulated material wealth. Though he returned greatly enriched materially, his spiritual path only took him back to Bet El, he had not made notable progress in that area of his life. This may have been due to his having kept Lot, whom he should not have taken along in the first place, at his side. He should have observed G-d’s original command in its entirety. (13) Under the circumstances, G-d now began to prepare the scenario that would lead to the separation of the two men. The scenario was provided by the fact that the land could not support their combined wealth. The company of Lot was no longer suitable for the tzaddik. The mention of the Canaanites as well as the Perusites being in the land of Canaan which they were in the process of conquering from the descendants of Shem, provided the contrast to the rift that developed between the shepherds of Lot and those of Abraham. Abraham realized that the quarrel between the shepherds would lead to an estrangement between their respective masters and, though he was the senior, offered Lot the choice of the areas available. He could have driven Lot away by force, but refrained, thereby demonstrating that material possessions were not uppermost in his system of values. Lot was unabashed in choosing the most fertile land, ignoring the fact that its inhabitants were the most sinful people, more sinful than the ones G-d had bidden Abraham to part company with when He had ordered him out of Ur. Abraham's essential strength of character was displayed clearly in this event, and this is one of the reasons why immediately upon the departure of Lot, we read about the explicit promise of G-d regarding the future ownership of the land of Canaan. This time G-d is much more specific in the promise, seeing that Abraham had renounced material wealth as a primary consideration in his thinking. Also, the apparent success of the Canaanites wresting more of the land from the Semites as evidenced by the two Canaanite tribes already settling there made it necessary for G-d to point out that such possession by the Canaanites would be temporary. We also observe that as long as Abraham remained in the company of Lot, he suffered the temporary absence of his wife, i.e. he was imposed upon. (14) Immediately after his separation from Lot, he becomes capable of defeating the mightiest four kings of their time when he liberates Lot and secures a great deal of booty. No doubt the sequence of these events is to teach that Abraham's spiritual growth had been impeded by the physical proximity of Lot, and could now resume its normal progress. The details about the exploits of these four kings serve to underline their power and the greatness of Abraham's achievement in defeating them. Also, although Abraham had heard about Lot's capture only by implication, he had reacted promptly. The palit, escapee, in 14,13 probably only related to the fact that the five kings had lost the battle and that any survivors had been captured. Abraham having "heard" must be understood in a sense similar to Genesis 23,16, when Abraham had not really "heard" with his ears. Or, like in Esther Chapter 4, when Mordechai is reported as having "heard" about the plot to assassinate the king. That, too, may not have been "hearing" in the literal sense of the word. Despite those quite imprecise reports, Abraham mobilized the forces at his command to engage in a war in order to rescue his nephew. Even at this stage, Abraham had not ceased to feel brotherly responsibility for the safety of Lot. (15) During the encounter with Malki Tzedek, who appeared while Abraham was discussing the spoils of war with the king of Sodom, who himself had been a prisoner rescued by Abraham, the former acknowledged that the spoils rightfully belonged to Abraham. Abraham, however, demonstrated his attitude towards material possessions even more clearly on this occasion. The king of Sodom had the nerve to offer Abraham the spoils, though they were not even his to dispose of. Abraham swore an oath that he would not allow the king of Sodom to lose even a shoelace, except for the food which had been consumed by Abraham's soldiers during the campaign. Abraham was not motivated by haughtiness; he simply did not want his attitude to material wealth to be compared to that of the king of Sodom. He did not want the Sodomites to think that if part of his wealth had its physical origin in the former belongings of the Sodomites, the whole of his wealth must be of similar caliber. He wanted to emphasize that whereas the purpose of the Sodomites was to accumulate wealth in this world, he himself was interested in accumulating wealth in a higher world. In an allegorical sense, one may see in the king of Sodom's invitation the lure of Satan who says to the warrior who has risked his life to amass the spoils of war, "Give me your soul and take for yourself the material things in life." This, of course, is the path which will leave man eventually bereft of both material and spiritual values when he dies. Abraham's response to all those who follow in his footsteps throughout the ages has been, "I have raised my hand to G-d, I will not benefit in the least from the material gains of this struggle, I will not sell my soul except to the extent that physical comforts are instrumental in ensuring my success in my efforts to attain spiritual maturity." This too is the attitude towards wealth expressed by Solomon in Kohelet 5,18. "Also when the Lord gives a man wealth and properties, and He gives him the power to enjoy those and to benefit from his toils, all this is a gift from the Almighty." Since perfection of the human being is unattainable without the help of G-d, and is achieved only gradually, step by step, it is fitting that Abraham from hereon in makes further progress on the ladder of spiritual achievements.

Akeidat Yitzchak 95:1:5

Solomon, in Proverbs, is a leading exponent of the significance of this structure. In chapter 30,21, he says "For three things the earth does quake, four it cannot endure. A slave when he becomes king; a scoundrel sated with food; a loathsome woman who gets married and a handmaid that is heir to her mistress." He describes natural processes as being a model for mechanical, artificial processes employed in the running of a household. There are four basic forces that need to be present and employed properly to ensure that a household runs smoothly. The body requires food to ensure its proper function. To that end, 1) the food needs to be channelled to all parts of the body. 2) There has to be a storage area for this food to preserve it in prime condition until it is needed to perform its function. 3) There is need for the power to break down the food, digest it etc. 4) There is need for the power to distribute the usable part of the food and expel the unusable part from the body. One may conceive of these four mechanisms as ministers who preside over a household. As long as each minister performs his specific function, the household will run smoothly. Neglect of his duties by even one of the ministers, brings in its wake disease and eventual collapse. (see Kohelet 12,3) In the mechanically operated household, there have to be four forces corresponding to those present in the natural household, i.e. the body, in order to ensure its smooth operation. Amongst men, four categories of vocations correspond to the four categories in the household team described. There is the hunter, who ensures the availability of a food and clothing supply. There are storage experts who know how to preserve supplies in good condition until these supplies are needed. There is need for a cook, i.e. a person who knows how to prepare the food so that it is both edible and digestible; clothing has to be made fit to wear. Finally, there is need for someone to distribute food and clothing fairly to all members of the household, and to arrange for disposal of any excess or waste products. Solomon refers to the inadequacies of three of these "ministers" when he says "the earth quakes." He refers to the failure of the fourth "minister" when he describes the earth as collapsing. Having established the principle, Solomon elaborates. Concerning the failure of the first "minister," he says "when the slave becomes the ruler." The slave's function is to go out and get supplies for the house to make these available to the household members. When he remains inside, instead of performing his duties, this act of insubordination is the first link in a chain leading to the breakdown of the whole meshek, economy. Jacob sent his sons to Egypt in order to forestall such a breakdown. The second "minister," if absent or inefficient, is "a miser who claims to be sated." When the one in charge of supplies is miserly in allocating same, he endangers the well being of all those entrusted to his care. When he who always claims not to have enough, claims to have ample, that is a reversal of his traditional function and signals danger. This was Jacob's complaint when it seemed to him that his sons were delaying the return trip to Egypt unduly, appearing to consider their supplies as ample. (Genesis 43,2) The third "minister" that must not be upset, is the wife of inferior status, the concubine. When a man has more than one wife, the task of grinding, cooking and baking is generally allocated to the less favoured of his wives, whereas his favoured wife is pampered, not having to perform menial tasks. When this arrangement is upset, and the concubine competes with her rival, both being idle, the kitchen will be neglected in the process. The whole household is then threatened with collapse. The fourth "minister" is the maid. When she, instead of performing her duties of disposing of waste products etc., assumes the function of her mistress and distributes supplies to each member of the household, the household will break down in short order, since there is no one to perform the menial tasks. Moreover, as soon as distribution of the supplies is entrusted to the hands of the unqualified, the deserving will wind up getting less than their fair share, whereas the undeserving will receive more than they can usefully absorb. This undermines everyone's well being, of course.

Kabbalah

Jacob wanted to prophesy about his children's exiles in Canaan and other lands, all of which are considered part of Egypt. His heart broke when he saw there was food in Egypt.

Zohar, Vayechi 1:3

Jacob wanted to prophesy concerning the exiles of his children in the land of Canaan and in any land wherein they dwelt which came from the land of Egypt; to wit, all exiles are included within Egypt. His heart broke, as it is written, "Now Jacob saw that there was corn (also: 'breaking') in Egypt" (Beresheet 42:1).

Midrash

Jacob saw grain in Egypt and instructed his sons not to enter through one gate to avoid the evil eye. He foresaw their enslavement for 210 years and knew Joseph was alive. Joseph's brothers went to Egypt, where Joseph tested them, revealing his identity later. Jacob's suffering and protection by God are highlighted, emphasizing the importance of wisdom and the senses.

Aggadat Bereshit 69:2

[2] Another explanation According to our father Jacob, he exclaimed and said, "Greatly have I been afflicted from my youth, let Israel now say" (Psalms 129:1). The Holy One, blessed be He, responded and said, "But in every trouble that entered upon you, was I not with you and saved you? I redeemed you from death in famine (Job 5:20), when Jacob saw that there was grain in Egypt and said, 'Why do you just keep looking at each other?' (Genesis 42:1), and in war from the hand of the sword (Job 5:20), when Esau came with four hundred men, "You will hide from the sword of the tongue" (Job 5:21). When did Jacob hear the words of Laban's sons, etc.? (Genesis 31:1), and "Do not be afraid of sudden terror, nor of trouble from the wicked when it comes" (Proverbs 3:25). When did the people of Shechem come and depart and a terror from God fell upon them? (Genesis 35:5), "You shall laugh at destruction and famine" (Job 5:22). When did he leave his father's house and Esau took his blessings from him? (It seems to be different opinions regarding the interpretation of the beginning of Parshat Vayetze) Nevertheless, the Holy One, blessed be He, did not abandon him, as it is written, "With my staff I crossed this Jordan, and now I have become two camps" (Genesis 32:11), "Do not be afraid of the beasts of the earth" (Job 5:22), for as long as he was a shepherd, not one of the animals touched the flock, as it is written, "I did not bring you animals torn by wild beasts" (Genesis 31:39). "For you have made a covenant with the stones of the field" (Job 5:23). When did he take stones from the place and set them up as a pillar? (Genesis 28:18). "And the wild beast of the field shall be at peace with thee" (Job 5:23), "And Esau ran to meet him" (Genesis 33:4), which is called a "Chayah" (wild animal), as it says, "Shout down the beast of the reeds" [(Yishmael, who is like a swine living among the reeds)] (Psalms 68:31). "And you will know that your tent is in peace" (Job 5:24), "When was it that Israel settled?" (Genesis 33:22), and what is written after that? "And the sons of Jacob were twelve" (Genesis 35:22). "And you will lie down, and none shall make you afraid" (Job 11:19), "And Israel shall dwell in safety, alone" (Deuteronomy 33:28), "Many faces have been humbled before you" (Job 40:14), "And many nations shall come" (Isaiah 2:3). The Holy One, blessed be He, said to Jacob: "After all these things that I have done for you, you will call me your adversary" (Hosea 12:14). Jacob also said, "Many have been my afflictions from my youth" (Psalms 129:1), and also said, "They have not prevailed against me" (Psalms 129:2). David said to him, "For all these things, I will give you praise," as it says, "Many are the afflictions of the righteous, but the Lord delivers him from them all" (Psalms 34:19).

Aggadat Bereshit 70:1

Chapter (69) 70: Torah [1] "And Jacob saw that there was grain in Egypt" (Genesis 42:1). This teaches us that both the ear hears and the eye sees, "The Lord has made them both" (Proverbs 20:12). Why did Solomon mention both the ear and the eye? Because not only did the Holy One, blessed be He, create them, but also all of a person's organs will be judged, except for the ear and the eye. Why? Because the eye sees what is not good for a person and the ear hears what is not good for a person. But the hands, if a person does not want to steal, he does not steal. If he does not want to burn, he does not burn. If he does not want to strangle, he does not strangle. And so too with the feet. Therefore, it is said, "The ear that hears and the eye that sees" (Proverbs 20:12). Come and see, all the time that Joseph was sold, Jacob and his sons did not know that Joseph was still alive. When the time came, the Holy One, blessed be He, gave their eyes and ears the ability to know, as it is said, "And Jacob saw that there was grain in Egypt," and he said, "Behold, I have heard" (Genesis 42:1-2).

Bereshit Rabbah 91:1

“Jacob saw that there was grain in Egypt, and Jacob said to his sons: Why do you make yourselves conspicuous?” (Genesis 42:1). “Jacob saw that there was grain [shever] in Egypt” – “Happy is he whose help is from the God of Jacob, whose hope [sivro] is in the Lord his God” (Psalms 146:5). “Jacob saw that there was grain in Egypt” – “Behold, He demolishes, and it will not be rebuilt” (Job 12:14) – once the Holy One blessed be He stymied the intention of the tribes, (The plan of Joseph’s brothers to kill him. ) it was not restored. “He shuts a man in, and it will not be opened” (Job 12:14) – these are the ten tribes, who were entering and exiting Egypt, and they did not know that Joseph was alive. But it was revealed to Jacob that Joseph was alive, as it is stated: “Jacob saw that there was shever in Egypt” – “that there was disaster [shever]” (The word shever, generally translated in Genesis 42:1 to mean grain, can also mean disaster; see, e.g., Lamentations 2:11. ) – this is the famine; “that there was hope [sever]” (The midrash interprets the verse as though it said “hope [sever],” because the letters shin and sin are interchangeable. ) – this is the plenty. “That there was disaster [shever]” – “Joseph was taken down to Egypt” (Genesis 39:1); “that there was hope [sever]” – “Joseph was the ruler over the land” (Genesis 42:6). “That there was disaster [shever]” – “they will be enslaved to them and they will oppress them” (Genesis 15:13); “that there was hope [sever]” – “then they will emerge with great wealth” (Genesis 15:14). “Who says to the sun and it does not shine” (Job 9:7) – this is Jacob; “and seals the stars” (Job 9:7) – these are the ten tribes, who were entering and exiting Egypt, and they did not know that Joseph was alive. (The verse in Job is thus understood to mean that God withheld the full “shine” of the divine spirit from Jacob, and although he had a sense that Joseph was alive, he did not have clear knowledge of the matter. On the other hand, God withheld this sense entirely from Joseph’s brothers (Etz Yosef). ) But it was revealed to Jacob that Joseph was alive.

Bereshit Rabbah 91:2

“Jacob said to his sons: Why do you make yourselves conspicuous?” – he said to them: ‘Do not take out bread [perusa] perutot]> in your hands, (The midrash is based on the premise that there was no shortage of food in Jacob’s household.) and do not enter all of you in one entrance, due to the evil eye.’ (So as not to arouse envy.) “He said: Behold, I have heard that there is grain in Egypt. Go down there and acquire grain for us from there, and we will live and not die” (Genesis 42:2). “He said: Behold, I have heard…Go down [redu]…and acquire…for us from there” – Rabbi Abba bar Kahana said: He informed them that they were destined to spend two hundred and ten years there, the numerical value of redu. (Reish – 200 + dalet – 4 + vav – 6 = 210.) “Ten of Joseph’s brothers went down to acquire grain from Egypt” (Genesis 42:3). “But Benjamin, Joseph’s brother, Jacob did not send with his brothers, as he said: Lest disaster befall him” (Genesis 42:4). “Ten of Joseph’s brothers went down” – Rabbi Binyamin said: From the fact that it says “Joseph’s brothers,” do I not know that they are ten? Astonishing! It is, rather, nine parts were for fraternity, and one to acquire grain. (The primary motivation for the brothers in their journey to Egypt was to locate Joseph, rather than the purchase of grain. ) “But Benjamin, Joseph's brother…” (Since the verse specifies that Joseph’s brothers came with the exception of Benjamin, it was obvious that there were ten. This confirms the need for the previous statement of the midrash (Hamidrash HaMevoar).)

Bereshit Rabbah 91:5

Another matter: “Jacob saw that there was grain in Egypt.” It is written: “The withholder of grain, the nation will curse him, but blessing will be on the head of the provider” (Proverbs 11:26). “The withholder of grain, the nation will curse him” – this is Pharaoh; “but blessing will be on the head of the provider – this is Joseph. “The withholder of grain, the nation will curse him” – this is Pharaoh, who hoarded the grain during the years of famine, and the people were cursing him. But Joseph sustained the world during the years of famine, like a shepherd leading his flock. In his regard, David said: “Shepherd of Israel, listen. Appear to us, You who led Joseph like a flock” (Psalms 80:2). When there was a famine during the days of David, he asked for mercy from before the Holy One blessed be He and said: ‘Master of the universe, lead your flock like Joseph, who sustained the world during the years of famine.’ When the famine intensified, the Egyptians gathered and came to Joseph. They said to him: ‘Give us bread.’ He said to them: ‘My God does not sustain the uncircumcised. Go and circumcise yourselves and I will give to you.’ They went to Pharaoh and were crying out and weeping before him, as it is stated: “The entire land of Egypt was hungry, [and the people cried out to Pharaoh for bread]” (Genesis 41:55). He said: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). They said to him: ‘We went to him and he said empty matters to us, saying: Circumcise yourselves.’ He said to them: ‘Fools, did I not say to you from the outset: Obey him and acquire grain. Did he not proclaim to you during the years of plenty and command you: Know that there is a famine coming? You yourselves were negligent. Why did you not place in your houses grain to last two, three, or four years?’ They said to him: ‘The grain that was in our houses rotted.’ He said to them: ‘Is there no flour leftover for you from yesterday?’ They said to him: ‘Even the bread that was in the basket rotted.’ He said to them: “Go to Joseph; what he says to you, you shall do.” He said to them: ‘If he issues a decree upon grain and it rots, perhaps he will issue a decree upon us and kill us.’ He said to them: ‘“Go to Joseph,” if he tells you cut your flesh, heed him,’ as it is stated: “What he says to you, you shall do.” “The famine was on the entire face [of the earth]” (Genesis 41:56). It would have been fitting for the verse to say: “On the earth.” Why does the verse say: “On the face”? Rabbi Shmuel bar Naḥman said: It is to teach you that the famine began only with the wealthy, as “the face of the earth” is only the wealthy. That is why it is stated: “The withholder of grain, the nation will curse him” – when a person is wealthy, his face is happy to see another, but when a person is indigent, he does not have a face to see, because he is ashamed in front of others. (This is implied in the phrase “the famine was on the entire face.” ) That is why it was stated: “The withholder of grain, the nation will curse him.” (The word “nation [le’om]” is interpreted to refer to the wealthy, prominent members of the nation (Rashash). )

Bereshit Rabbah 91:6

Another matter, “Jacob saw that there was grain [shever] in Egypt” – was Jacob in Egypt that he saw grain in Egypt, such that the verse states: “Jacob saw that there was grain in Egypt”? But did he not say [differently] to his sons, [as it is stated]: “He saidBehold, I have heard [that there is grain in Egypt]”? It is, rather, that from the day that Joseph was abducted, the Divine Spirit left him, and he would see but not see, hear but not hear. (He had from the Divine Spirit a vague idea of things that he would not otherwise know, but he did not have a clear understanding of them. ) Why does it not say “there was food in Egypt,” but instead it is written: “That there was grain [shever] in Egypt”? Is it not already stated: “The entire land of Egypt was hungry”? Why does the verse state: “There was grain [shever]”? Rather, do not read it as “there was grain [shever],” but rather, “there was hope [sever],” as he foresaw that his hope was in Egypt. What was that? That was Joseph. “Jacob said to his sons: Why do you make yourselves conspicuous?” Jacob said to his sons: ‘You are mighty, you are handsome, do not enter through one gate and do not stand in one place, so that the evil eye will not have dominion over you.’ “Behold, I have heard that there is grain in Egypt. Go down there.” What is “go down”? He foresaw that they would descend and be enslaved in Egypt. Another matter, “go down there” – as anyone who purchases grain from the marketplace, descent is written in his regard. (This is because he is dependent upon market conditions for his basic sustenance (Etz Yosef). ) “Joseph’s brothers descended” (Genesis 42:3). The verse should have said: “The children of Israel.” It is that initially, they did not treat him with brotherhood and sold him, but ultimately they had regrets and were saying: ‘When will we descend to Egypt and return our brother to his father?’ When their father told them to descend to Egypt, they all came to a consensus to return him. Rabbi Yehuda bar Simon said: Joseph, too, knew that his brothers were descending to Egypt to acquire food. What did he do? He positioned guards at all the entrances and said to them: ‘See each one who enters to acquire food, and write his name and his father’s name.’ In the evening, they would bring the notes to him. This is what they did. When Jacob’s sons came, each and every one entered through his own gate, and they wrote their names. In the evening, they brought [Joseph] the notes. This one read: ‘Reuben son of Jacob,’ another read: ‘Simeon son of Jacob,’ and another ‘Levi,’ and likewise, all the gatekeepers, each one brought his own. Immediately, Joseph said: ‘Seal all the storehouses and keep open one storehouse.’ He gave their names to the proprietor of the storehouse. He said to him: ‘See, when these people come to you, apprehend them, and send them before me.’ Three days passed and they did not come. Immediately, Joseph took seventy mighty men from the king’s palace and dispatched them to the marketplace. They went and found them in the marketplace of harlots. What was the nature of their presence in the marketplace of harlots? It is that they said: ‘Our brother Joseph is fair of form and fair of appearance; perhaps he is in a tent.’ (Perhaps he was forced to work as a male prostitute (Matnot Kehuna). ) They apprehended them and brought them before Joseph. “Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:7). “Joseph recognized his brothers, but they did not recognize him” (Genesis 42:8). “Joseph remembered the dreams that he dreamed about them, and said to them: You are spies; to see the nakedness of the land you have come” (Genesis 42:9). “They said to him: No, my lord, but your servants have come to acquire food” (Genesis 42:10). “We are all the sons of one man; we are sincere, your servants have not been spies” (Genesis 42:11). “And he said to them: No, to see the nakedness of the land you have come” (Genesis 42:12). “They said: We, your servants, are twelve brothers, sons of one man in the land of Canaan and, behold, the youngest is with our father today, and one is absent” (Genesis 42:13). Immediately, “he acted as a stranger [vayitnaker] to them, and spoke harshly to them” – it teaches that he became like a stranger [nokhri] to them. He took the goblet and struck it. He said to them: ‘I see in my goblet that “you are spies.”’ They said to him: ‘“We are sincere”; however, this is what our father commanded us: Do not enter through one gate…’ He said to them: ‘What is the nature of your presence in the marketplace of harlots? Were you not afraid of the evil eye? Was that not your father’s command?’ They said to him: ‘We lost something and we were seeking it there.’ He said to them: ‘What was the lost item? I see in my goblet that two of you destroyed the big city of Shekhem, and then you sold your brother to Arabs.’ Immediately, they were shocked and said to him: “We, your servants, are twelve brothers, sons of…our father.” He said to them: ‘And where are the other two?’ They said to him: “One is absent” – dead; and “the youngest is with our father today.” He said to them: “Bring your youngest brother to me…” (Genesis 42:34). He took Simeon and incarcerated him before their eyes, because it was he who had pushed him into the pit. He separated him from Levi, so they would not conspire against him. Simeon said to his brothers: ‘So you did to Joseph, and so you seek to do to me?’ (You also sinned in the sale of Joseph. Do not leave me here; stay and bear the burden of punishment together with me (Maharzu). ) They said to him: ‘What shall we do? The people of our household will die of starvation.’ He said to them: ‘Do what you want. Now, I will see who will take me into prison.’ (Shimon planned to resist being taken to prison. ) At that moment, Joseph sent to Pharaoh and said to him: ‘Send me seventy of your mighty men, as I have found robbers and I seek to shackle them.’ At that time he sent them to him, and Joseph’s brothers were looking to see what he sought to do. Joseph said to those mighty men: ‘Take him into prison.’ When they drew near to him, he screamed at them. When they heard his voice, they fell on their faces and their teeth broke, as it is stated: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Manasseh was sitting before his father. His father said: ‘You get up.’ Immediately, Manasseh stood and struck him with one blow, took him into prison, and shackled him. [Joseph] said to [his brothers]: ‘This one will be incarcerated until you bring your brother “and your statements will be verified”’ (Genesis 42:20). Immediately, “Joseph commanded and they filled their vessels” (Genesis 42:25). They went to their father and related to him the entire incident. Their father responded and said to them: ‘Where is Simeon?’ They said: ‘He seized him for our youngest brother.’ He said to them: “You have bereaved me.” “Reuben spoke to his father, saying: Kill my two sons.” [Jacob] said to him: ‘Are your sons not my sons?’ Judah said to them: ‘Leave the elder until the bread is finished.’ (Jacob was refusing to send Benjamin. Judah advised his brothers not to continue pleading but to wait until the bread was finished, when Jacob would have to agree. ) Judah said to him: ‘Father, if Benjamin goes with us, perhaps he will be apprehended and perhaps he will not be apprehended. But if he does not go with us, we will all die of starvation. It is preferable that you forsake the uncertain and seize the certain.’ He said: ‘Who will guarantee him?’ He said to him: ‘I will,’ as it is stated: “I will guarantee him; from me you can demand him” (Genesis 43:9). That is why it is stated: “Jacob saw that there was grain [shever] in Egypt.” (The midrash interprets the word shever to mean disaster, as Jacob was afraid of the possibility that Benjamin would be harmed (Matnot Kehuna). Some commentaries suggest that this last line is an error and should not appear in the text (Nezer HaKodesh; Etz Yosef). )

Ein Yaakov (Glick Edition), Taanit 1:43

(Ib. b.) (Gen. 42, 1) And Jacob said to his sons. Why do ye look at one another. Thus said Jacob to his children: "Do not make it appear unto Esau or Ishmael that you are sated, lest they envy you." Ib. 45, 24) See that ye fall not out by the way. R. Elazar said: "Thus said Joseph unto his brothers, 'Do not engage yourselves in Halachik discussions [while on the road], because you may fall out.'" Is this so? Did not R. Ilai, the son of R. Berachia, say that when two scholars travel together on the road and no word of Torah is discussed between them, they deserve to be burnt; as it is said (II Kings 2, 11) And it came to pass, as they went on, speaking as they were going, that, behold, there came a chariot of fire, and parted them both asunder. This is so only because they did speak, but if they had not spoken they would have been burned, [Hence on the road one should study the Torah!] This is not difficult to explain; the latter case refers to the narration of traditions and the former refers to deliberation. In a Baraitha it was explained that Joseph's instructions had the following meaning: You should not march hastily, and bring the sun into town (enter before sunset); i.e., you should not march hastily, for the master said: "Hasty steps take away one-five-hundredth part of a man's seeing; "and bring the sun into town" refers to R. Juda's saying; for R. Juda said: "A man should always leave and enter a town while it is still light; as it is said (Gen. 44, 3) As soon as the morning was light, the men were sent away."

Kohelet Rabbah 7:19:2

Another matter, “wisdom will bolster the wise” – this is Noah; “more than ten rulers who are in a city” – more than the ten generations from Adam until Noah, as from all of them, He spoke only with him [Noah]. Alternatively, “wisdom will bolster the wise” – this is Abraham; “more than ten rulers” – more than the ten generations from Noah until Abraham, as the Holy One blessed be He chose from all of them and made a covenant only with him [Abraham], as it is stated: “On that day the Lord made a covenant with Abram” (Genesis 15:18). Alternatively, “wisdom will bolster the wise” – this is Jacob; “more than ten rulers” – [Jacob had] more [wisdom] than the ten tribes that descended to Egypt and ascended [back to Canaan], and they did not know that Joseph was alive, but Jacob knew, as it is stated: “Jacob saw that there were provisions [shever] in Egypt” (Genesis 42:1), he knew that his hope [shivro] was in Egypt.

Midrash Tanchuma Buber, Miketz 5:1

(Gen. 42:1:) THEN JACOB SAW THAT THERE WAS GRAIN IN EGYPT. This verse is related (to Prov. 20:12): {A SEEING EYE AND A HEARING EAR} [A HEARING EAR AND A SEEING EYE], THE LORD HAS MADE THEM BOTH. What did Solomon see to < make him > say this? Did the Holy One not make the whole body? < We might infer that he did not do so > because < Solomon > spoke < only > about the ear and the eye. Rather, all of one's members are going to render account except the ear and the eye. Why? It is simply that the eye sees involuntarily, and the ear hears involuntarily. In the case of the hands, however, if one is unwilling, one does not steal. So also with the feet. It is therefore stated (in Prov. 20:12): A SEEING EYE AND A HEARING EAR…. Come and see. All that time when Joseph had been sold, Jacob and his children did not know that Joseph was alive. But, when the proper time arrived, the Holy One gave authorization to the eyes and the ears. It is so stated (in Gen. 42:1-2): THEN JACOB SAW THAT THERE WAS GRAIN IN EGYPT…. NOW I HEAR THAT THERE IS GRAIN IN EGYPT….

Midrash Tanchuma Buber, Miketz 6:1

[(Gen. 42:1:) THEN JACOB SAW THAT THERE WAS GRAIN IN EGYPT.] This text is related (to Job 9:7): THE ONE WHO TELLS THE SUN NOT TO SHINE < AND SEALS UP THE STARS >. (Gen. R. 91:1.) {It simply tells about Jacob and his children, since they were likened to them. Thus it is stated (in Gen. 37:9): HERE WERE THE SUN, THE MOON, AND ELEVEN STARS BOWING DOWN TO ME.} Look at all Job's wisdom! Now who does not know that, if the Holy One tells the sun or the stars not to shine, they do not shine, as stated (in Job 9:7): THE ONE WHO TELLS THE SUN NOT TO SHINE … ? It simply tells about Jacob and his children, [since they were likened to them. Thus it is stated (in Gen. 37:9): HERE WERE THE SUN, THE MOON, AND ELEVEN STARS BOWING DOWN TO ME]. (Job 9:7:) THE ONE WHO TELLS THE SUN NOT TO SHINE. For the twenty-two years that Joseph stayed away from his brothers in Egypt, the Holy Spirit was hidden from Jacob and his children. He was no farther from them than a journey of four or five days; but they did not know that he was in Egypt. Now Jacob and his children had previously been great prophets. Do you want to understand? When Joseph had told them his dream, what did he say (in Gen. 37:10)? ARE WE TO COME, I AND YOUR MOTHER AND YOUR BROTHERS, AND BOW DOWN < TO THE GROUND FOR YOU > ? Then, when he had been sold, they did not know where he was. Ergo (in Job 9:7): THE ONE WHO TELLS THE SUN NOT TO SHINE. Why so? So that the prophets would not be boastful. The Holy One therefore made his power known to them to show them that they were nothing. And so you find with the greatest of the prophets (i.e., Moses). Because he had said (in Deut. 1:17): BUT THE CASE WHICH IS TOO HARD FOR YOU < YOU SHALL BRING UNTO ME >…. (Sifre to Deut. 1:17 (17); Sanh. 8a.) The Holy One said to him: Are you able to interpret a difficult case? By your life, I am showing you! So, when the affair of the daughters of Zelophehad arrived, he began to have difficulties with it. When he did not know what to say, he brought their cause before the LORD, as stated (in Numb. 27:5): THEN MOSES BROUGHT THEIR CAUSE BEFORE THE LORD. The Holy One said to him: Was it not you who said (in Deut. 1:17): BUT THE CASE WHICH IS TOO HARD FOR YOU < YOU ARE TO BRING UNTO ME > … ? See, you do not know what the women know. (Numb. 27:7:) THE DAUGHTERS OF ZELOPHEHAD SPEAK WHAT IS RIGHT. These women have judged better than you. And so also in the case of Samuel, when he was measured against Moses and Aaron. Because he had said (in I Sam. 9:19): I AM THE SEER, the Holy One said to him: You have said: I AM THE SEER! By your life, tomorrow I am showing you whether you are a seer. Thus it is stated (in I Sam. 16:1): FILL YOUR HORN WITH OIL AND GO; {COME} [I AM SENDING YOU] UNTO JESSE THE BETHLEHEMITE BECAUSE I HAVE CHOSEN A KING FOR MYSELF AMONG HIS SONS. When he had gone, what is written (in I Sam. 16:6)? AND IT CAME TO PASS, WHEN HE HAD COME, THAT HE SAW ELIAB AND SAID: SURELY THE LORD'S ANOINTED IS STANDING BEFORE HIM. The Holy One said to him: Are you the one who said (in I Sam. 9:19): I AM THE SEER? (I Sam. 16:7:) DO NOT LOOK UPON HIS APPEARANCE…. And so also in the case of Jacob [and his children], they were prophets and sages, and nothing was hidden from them. When Joseph was sold, they did not know about him until the Holy One [wanted] < them to know >. Ergo (in Job 9:7): THE ONE WHO TELLS THE SUN NOT TO SHINE….

Midrash Tanchuma Buber, Miketz 7:1

Another interpretation (of Gen. 42:1): THEN JACOB SAW THAT THERE WAS GRAIN IN EGYPT…. R. Joshua said: < He was > a grand old man sitting in his house and seeing what there was in Egypt. The Scripture says (in Eccl. 7:19): {AND} WISDOM WILL STRENGTHEN A SAGE MORE THAN TEN RULERS…. This refers to Jacob, who was sitting and seeing what there was in Egypt, while his ten sons were coming in [and out] without knowing < about it >.

Midrash Tanchuma Buber, Miketz 8:1

Another interpretation (of Gen. 42:1): THEN JACOB SAW THAT THERE WAS GRAIN (ShBR)…. This text is related (to Ps. 146:5): BLESSED IS THE ONE WHOSE HELP IS THE GOD OF JACOB, WHOSE HOPE (SBR) IS IN THE LORD HIS GOD. (Gen. R. 91:1, 6; cf. Tanh., Gen. 10:5.) The Holy One showed him that Joseph was alive.

Midrash Tanchuma Buber, Miketz 8:2

(Gen. 42:1, cont.:) THEN JACOB SAID TO HIS CHILDREN: WHY ARE YOU MAKING YOURSELVES CONSPICUOUS? Jacob said to them: Will you please hide yourselves, for there is nothing more harmful than the evil eye? (Gen. R. 91:2, 6; Tanh., Gen. 10:8.) And so you find in the case of the former tables (of the Torah), because they had been given in grandeur (before all eyes), they had been shattered. Thus it is stated (in Exod. 20:15 [18]): NOW ALL THE PEOPLE SAW THE THUNDERINGS. But when the second tables were given, no one saw them but Moses, since it is stated (in Exod. 34:3): BUT LET NO ONE COME UP WITH YOU…. So also Jerusalem would not have been destroyed except for the evil eye. Thus it is stated (in Lam. 2:15-16): IS THIS THE CITY WHICH THEY CALLED A PERFECTION OF BEAUTY, A JOY TO THE WHOLE EARTH? < ALL YOUR ENEMIES JEER OVER YOU; THEY HISS AND GNASH THEIR TEETH; THEY SAY: WE HAVE DESTROYED HER! INDEED, THIS IS THE DAY WE HAD HOPED FOR. WE HAVE FOUND IT; WE HAVE SEEN IT >. It also says (in Lam. 3:51): MY EYE DOES EVIL TO MY SOUL BECAUSE OF ALL THE DAUGHTERS OF MY CITY. Jacob therefore said: Do not look at yourselves. It is so stated (in Gen. 42:1): THEN JACOB SAID TO HIS CHILDREN: WHY ARE YOU MAKING YOURSELVES CONSPICUOUS? Rather walk privately (rt.: TsN'), as stated (in Micah 6:8): HE HAS TOLD YOU, O HUMAN, WHAT IS GOOD…. AND TO WALK HUMBLY (rt.: TsN') WITH YOUR GOD.

Midrash Tanchuma Buber, Miketz 9:1

Another interpretation (of Gen. 42:1): THEN JACOB SAW THAT THERE WAS GRAIN IN EGYPT…. This text is related (to Job 32:9): IT IS NOT THE MANY WHO ARE WISE, THE ELDERS WHO UNDERSTAND JUDGMENT. Not everyone who is engaged in the Torah becomes wise, but (according to Job 32:8) SURELY IT IS THE SPIRIT IN A PERSON. Who stated this verse? Elihu stated it. When? In the hour that Job's friends were rebuking him and he was answering them. When Job had dismissed them, Elihu saw that they were unable to answer him, as stated (in Job 32:5): BUT WHEN ELIHU SAW THAT THERE WAS NO ANSWER…. At that time he said to them (in vs. 9): IT IS NOT THE MANY WHO ARE WISE, nor does everyone who is engaged in the Torah become wise; but (according to Job 32:8) SURELY IT IS THE SPIRIT IN A PERSON. < There is no wisdom > unless the Holy One has put a spirit within him for him to be habitual in his study, as stated (in Job 32:8): SURELY IT IS THE SPIRIT IN A PERSON. A matron (Lat.: matrona.) queried R. Jose ben Halafta. (Eccl.R. 1:7:5.) She said to him: Is it not true that all the glory of the Holy One consists in his giving wisdom to the wise? It is so stated (in Dan. 2:20-21): < LET THE NAME OF THE LORD BE BLESSED FOR EVER AND EVER, FOR WISDOM AND MIGHT ARE HIS >…. HE GIVES WISDOM TO THE WISE. Should it not rather have said: "He gives wisdom to the foolish"? He said to her: Do you have jewels? (Gk.: kosmion (“ornament” in Patristic Greek).) She said to him: Yes. He said to her: If someone comes to borrow your jewels, would you lend them to him? She said to him: If he were someone hikanos (The Greek word means “sufficient” or “competent.”) {i.e., someone wise}, I would lend him my jewels. He said to her. You would only lend your jewels to someone hikanos; should the Holy One give wisdom to the foolish? < Daniel > therefore said (in Dan. 2:21): HE GIVES WISDOM TO THE WISE. Elihu said: < The Holy One > does not give to everyone who asks. Ergo (in Job 32:9): IT IS NOT THE MANY WHO ARE WISE. [But (in vs. 8): SURELY IT IS THE SPIRIT IN A PERSON.

Midrash Tanchuma Buber, Miketz 9:2

Another interpretation (of Job 32:9): IT IS NOT THE MANY WHO ARE WISE.] < The verse > speaks about Jacob. Jacob said to his children: It is not because you are many that you are wise, since you are ten and I am < only > one. Now I say to you: Go down to Egypt, but you do not want to go down. I have a vision in the Holy Spirit that there is grain there. Thus it is stated (in Job 32:8): SURELY IT IS THE SPIRIT IN A PERSON. I have seen that Joseph is there. Thus it is stated (in Gen. 42:1): THEN JACOB SAW THAT THERE WAS GRAIN IN EGYPT.

Midrash Tanchuma, Miketz 4:1

Now Jacob saw that there was corn in Egypt (Gen. 42:1). May it please our master to teach us the number of days during which a mourner is forbidden to work. Thus did our master teach us: A mourner is forbidden to work during the seven days following the burial. However, if he is an extremely poor man, he may return to his labors after the third day to obtain sustenance for himself and the members of his household.

Midrash Tanchuma, Miketz 5:1

Now Jacob saw that there was grain in Egypt (Gen. 42:1). Scripture states elsewhere in reference to this verse: Happy is He whose help is the God of Jacob (Ps. 146:5). Why does this verse say the God of Jacob and not “the God of Abraham” or “the God of Isaac”? Because the Holy One, blessed be He, stood at the side of Jacob but not at the side of either Abraham or Isaac, as is said: And, behold, the Lord stood beside him (Gen. 28:13).

Midrash Tanchuma, Miketz 6:1

Now Jacob saw that there was grain in Egypt (Gen. 42:1). Scripture says elsewhere in allusion to this verse: I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread (Ps. 37:25). R. Samuel the son of Nahman said: This verse was spoken by the Prince of the Universe. (God appointed Enoch the prince of angels. See Ginzberg, Legends of the Jews 1:129.) I have been young: from the time of Adam; Now am old: until the days of the Messiah; yet have I not seen indicates that there is no time in which the Holy One, blessed be He, permits the world to be without righteous ones. In fact righteous men appear in every generation, as R. Tanhuma explained in the name of R. Aha: The world never lacks thirty men as righteous as Abraham, as it is said: And Abraham shall surely become a great nation (Gen. 18:18). The numerical value of the Hebrew letters of the word shall become (yihyeh) adds up to thirty.

Midrash Tanchuma, Miketz 7:1

Now Jacob saw that there was corn in Egypt (Gen. 42:1). Scripture states elsewhere in allusion to this verse: He that withholdeth corn, the people shall curse him; but blessing shall be upon the head of him that selleth it (Prov. 11:26). He that withholdeth corn, the people shall curse him refers to Pharaoh, whom the people cursed for hiding the corn during the years of famine. Blessings shall be upon the head of him that selleth it alludes to Joseph, who fed the people during the years of famine. David said concerning him: Give ear, O Shepherd of Israel, Thou leadest Joseph like a flock; Thou that art enthroned upon the cherubim, shine forth (Ps. 80:1). When a famine occurred during the lifetime of David, he pleaded to the Holy One, blessed be He, for mercy, saying: “Master of the Universe, tend your flock as did Joseph, who fed the world through years of famine.”

Midrash Tanchuma, Miketz 8:1

Jacob said unto his sons: “Why do ye look one upon another?” (Gen. 42:1). Jacob told his sons: Since you are strong and handsome, do not enter through one gate, nor stand together in one place, lest the evil eye prevail over you. (A belief that an envious glance may affect one’s destiny.) Behold, I have heard that there is corn in Egypt. Get you down thither (ibid., v. 2). What is the meaning of the words get you down? He foresaw that they would go down and be enslaved there for two hundred and ten years, the numerical value of the letters of the word redu (“get you down”). The expression Get you down thither was employed because everyone who purchases grain in the marketplace degrades himself by doing so. (A sign of misfortune, since one’s own field should provide for one’s needs.) And Joseph’s ten brethren went down (ibid., v. 3). Surely, the verse should read “Israel’s sons,” but it is written in this way because they did not treat him like a brother when they sold him. Later they began to regret their actions and promised each other: “When we descend to Egypt, we shall return our brother to our father.” When their father told them to go to Egypt, they all agreed to return with him.

Musar

In the commentary from Shenei Luchot HaBerit on Vayeshev, it is explained that Jacob instructed his sons not to show off their abundance of provisions to avoid arousing envy from their neighbors, as this could lead to Heavenly judgment according to the Zohar and the Talmud Taanit 10b.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Derekh Chayim, Miketz 5

למה תתראו . The Talmud Taanit 10b, on which Rashi bases his first explanation comments that although Jacob and his family were not short of provisions, Jacob told his sons not to arouse the envy of their neighbors by appearing to have ample supplies. The Zohar feels that by provoking one's neighbors envy one also provokes Heavenly judgment.

Quoting Commentary

Sforno explains that the term "seeing" is used in the Torah to refer to events that were heard about second-hand, not actually seen, such as in the case of Yitro hearing about the miracles in Egypt. Kli Yakar discusses the idea of hiding Jewish success from Esau due to jealousy. Tur HaArokh mentions that the Israelites "saw" the sounds at Mount Sinai during the revelation, with Nachmanides offering a different interpretation. Chizkuni explains that the congregation "saw" the absence of Aaron and understood the situation, using the term "seeing" to mean understanding mentally.

Chizkuni, Numbers 20:29:1

ויראו כל העדה, “the entire congregation saw, etc.” since this verse cannot be understood literally, the Jerusalem Targum renders it as meaning that when the people witnessed Moses and Elazar returning without Aaron, they drew the appropriate conclusions, [especially, seeing that Elazar wore the garments of the High Priest, as described in verse 28. Ed.] They observed Moses having ash on his head and having rent his garments, calling out to Elazar, “woe for my brother Aaron!”An alternate interpretation: we find that the expression ראיה, “seeing” is also used to describe “knowing,” i.e. seeing with one’s mental eye. Prominent examples are: Genesis 40,16, where the chief of the bakers is described as “seeing” that Joseph had properly explained the dream of the chief of the cup bearers. Another example of the root: ראה describing “understanding,” rather than seeing with one’s eyes, is found in Genesis 42,1 where our patriarch Yaakov is credited with seeing that there was grain for sale in far off Egypt, i.e. וירא יעקב כי יש שבר במצרים, “Yaakov “saw” that there was trading in grain going on in Egypt.” The author cites more examples.

Kli Yakar on Deuteronomy 2:3:2

This idea of hiding means that if a Jewish person in exile finds some small amount of success he should hide it from (the people of) Esau, because there is no nation which is more jealous of Israel than Esau, because in their opinion everything (the Israel has) is stolen from Esau because Jacob our forefather took the blessings from Esau.

Sforno on Exodus 18:1:1

וישמע יתרו, the word שמיעה for hearing is used when recording or referring to something which did not occur at the time it is being reported. When one hears of something which is just happening, the Torah uses the term ראיה, “seeing,” i.e. first hand knowledge of something. It does not matter whether the sound of the happening comes from a distant location or is nearby within one’s eyesight. Examples of the use of the word ראיה “seeing” being used for matters which were heard second hand, not seen, are found in Genesis 42,1 where Yaakov, resident in the land of Canaan, is reported as “seeing” that there was grain for sale in Egypt. Clearly, the Torah refers to Yaakov having heard about it. Seeing the matter was not near at hand nor had occurred just then, the Torah used the words וירא יעקב, “Jacob saw.” A similar use of the word “seeing,” וירא for something not actually seen is Numbers 22,2 where Bileam is reported as “seeing” all that Israel had done to the Emorite kings. Bileam had not seen any of it, but had heard that the Israelites had defeated the two most powerful Emorite kings Sichon and Og. A third example confirming our theory would be Deuteronomy 28,10 where the people of the globe are reported as expressing their conviction that the Jewish people are G’d’s darlings and that they would therefore be in awe of them. Clearly, the people of the globe could not have “seen” this, but they had heard about the success of the Jewish nation. The events inspiring such feelings among the nations of the globe had occurred over a period of time, not all at once. However, if we understand the words כי הוציא as meaning כאשר הוציא, “when He took out,” we must understand Yitro as saying that he had heard all that G’d had done for Israel at the time when He took them out of Egypt. This would include a reference to all the plagues, the drowning of the Egyptians army, etc. It was this information which had prompted him to journey into the desert himself instead of sending a messenger who would accompany Tzipporah and her children so that they would be reunited with their husband/father. He was primarily motivated by his quest for G’d. This is similar to Chronicles II 32,31 where the king of Babylon wanted to have evidence of the reports he had received about the miraculous recovery from his illness which King Chizkiyah had experienced.

Tur HaArokh, Exodus 20:15:1

וכל העם רואים את הקולות, “The whole nation was able to see the sounds, etc.” This is not the only time that the term “seeing” is used instead of “hearing.” Another such instance is found in Genesis 42,1 where Yaakov is described as “seeing” that there was food for sale in Egypt, a distance of hundreds of kilometers from where he was at the time. What was meant is that he had heard about it, from returning travelers. Our sages understand the verse literally, i.e. that during these exalted moments the people actually saw the sounds, the words. Nachmanides writes that our verse does not describe what the Israelites had seen during the revelation, but what occurred later, and that this is what Moses referred to in Deut.5,20 ותקרבון אלי וגו', “you approached me, etc.” They told Moses at that time that they could no longer endure the voice of G’d and were afraid to die unless Moses from then on would act as their interpreter. Personally, Nachmanides’ opinion is not acceptable to me, considering the fact that the Torah quotes the Israelites as saying words of a similar nature already in our paragraph immediately after the conclusion of the Decalogue. At that point nothing was said about the Israelites being afraid to die as a result of the overwhelming impact of what they had experienced. Furthermore, Moses is already telling the people: “אל תיראו, “do not be afraid (that you will die).” G’d had already commented that the people had done well in requesting that Moses be their interpreter of G’d’s words. (Deut. 5,25) I believe that the chronological sequence of what is reported in these paragraphs is as follows: the paragraph commencing with the words וכל העם (20,15) reports something which had preceded the actual giving of the Ten Commandments. As an introductory preamble, the Torah, i.e. Moses relates all the instructions he had received concerning the fencing off of the Mountain, followed by the proclamation of the Ten Commandments. Now Moses reviews what the Israelites had been saying to him in the course of this whole procedure, reminding them that from the moment they saw thunder and lightning they had trembled, retreated backwards, and taken up a position quite some distance from the bottom of the Mountain, way beyond the security fence Moses had erected. The secret to understanding all this lies in the fact that from early morning on the day of the revelation there were continuous explosion-like sounds of thunder, tremendous flashes of lightning, all of which preceded the manifestation of G’d’s presence. The people reasoned, understandably, that the intensity of these phenomena was likely to increase still further once the Shechinah began to manifest itself. Moses, in order to demonstrate to them that they had nothing to fear, led them closer to the bottom of the Mountain, a location from which the descent of the Shechinah to the top of the Mountain could be observed as a spectacle resembling the smoke arising from a crucible (19,18) all the way to heaven. The very Mountain started trembling, as if they were experiencing a major earthquake. David, in Psalms 114,4 describes the mountains of the Sinai range as dancing like rams. Seeing that, as reported, the sound of the shofar instead of receding, continued to become ever louder, the people reacted accordingly. The description by David in Psalms is not allegorical, just as the description of the sea fleeing from G’d at the time He split the Sea of Reeds, (Psalms 114,3) is not allegorical, but is a factual description of what had occurred. At that point, the people turned to Moses in awe, begging him to become their interpreter. They were willing or even eager to skip the experience of hearing the Lord address them directly. They had not even wanted to respond to Moses’ encouraging overtures to approach the Mountain somewhat closer to the edge of the fence. They observed Moses approach the thick cloud within which the presence of the Shechinah was concealed. He did however, not enter it. At that point, G’d began to recite the Decalogue. The Torah, at this juncture does not report at all what the elders had been saying to Moses, i.e. the recollection of events as presented in Deuteronomy to the new generation, shortly before he himself was to die. At this juncture the Torah’s major concern was to begin to elaborate on all the commandments, primarily the ones dealing with inter-personal relations that are set out in the portion called משפטים in chapters 21-23. In the Book of Deuteronomy, however, Moses does relate that all the leaders of the people after the revelation approached him, expressing their profound fear that if they were to be exposed to more mind-boggling experiences like these they would not be able to endure this. The reason they approached Moses at that time was that they thought G’d would address all the Commandments to them in the manner experienced at the Mountain. They therefore gave Moses their leader carte blanche to accept all these Commandments on their behalf committing themselves to observe any and all of these Commandments they had not been informed of as yet. G’d agreed with the feelings the Israelites had expressed. It had been His intent all along that the people would only hear the Decalogue from His mouth directly.

Talmud

If someone forgets a fast and eats, they should not flaunt their satiation or indulge in luxuries. Even if they have already eaten, they should still minimize their eating to show consideration for others who may be hungry. Jacob advised his sons not to show themselves as full when others are hungry, to avoid causing jealousy. (Taanit 10b:6)

Taanit 10b:6

With regard to one who forgot the fast and ate and drank, he should not show himself before the community while satiated, and he should not indulge in luxuries. One should not think that because one has already eaten, his fast is completely nullified, and one may conduct himself as if it were not a fast day at all. Rather, one should minimize one’s eating, as it is stated: “And Jacob said to his sons: Why do you show yourselves?” (Genesis 42:1). Jacob said to his sons: Do not show yourselves when you are satiated, not before the members of the house of Esau, nor before those of Ishmael, so that they not be jealous of you, as they suffer from hunger. This teaches that one should not show he is full when others are hungry.

Targum

Yaakov noticed grain being sold in Egypt and questioned his sons about why they were hesitant to go there for provisions. (Onkelos Genesis 42:1, Targum Jonathan on Genesis 42:1)

Onkelos Genesis 42:1

Yaakov saw that food [grain] was being sold in Egypt. Yaakov said to his sons, Why would you have everyone gazing at you?

Targum Jonathan on Genesis 42:1

And Jakob saw that provisions might be bought and that they brought corn from Mizraim; and Jakob said to his sons, Why are you afraid to go down to Mizraim?

וַיֹּ֕אמֶר הִנֵּ֣ה שָׁמַ֔עְתִּי כִּ֥י יֶשׁ־שֶׁ֖בֶר בְּמִצְרָ֑יִם רְדוּ־שָׁ֙מָּה֙ וְשִׁבְרוּ־לָ֣נוּ מִשָּׁ֔ם וְנִחְיֶ֖ה וְלֹ֥א נָמֽוּת׃ 2 J Now I hear,” he went on, “that there are rations to be had in Egypt. Go down and procure rations for us there, that we may live and not die.”
Chasidut discusses Joseph's descent as a metaphor for Torah reaching lowest levels to elevate wisdom, focusing on internal essence. Commentary notes interpretations of "shivru" and significance of term "רדו" in relation to 210 years in Egypt. Midrash highlights brothers' descent, offerings symbolizing historical events, and significance of not entering through one gate. Quoting Commentary discusses duration of Israelites' exile, different interpretations of timing, and redemption from exile using numerical allusions. Responsa caution against calculating exact date of Redemption and Messiah's arrival. Targum states Jacob sends sons to Egypt to buy grain during famine.

Chasidut

The text discusses the descent of Joseph to Egypt as a metaphor for the Torah descending to the lowest levels of materiality to elevate and clarify degenerations of wisdom. Joseph's death symbolizes the Torah reaching the final level, likened to "death," but still bearing fruit. The embalming and placement in a coffin symbolize even degenerations having elevation in the Torah. The importance of looking beyond materiality to the internal essence of things is emphasized, with a wise person focusing on the root and origin of all things.

Me'or Einayim, Bereshit 2

And you give life to them all (Nehemiah 9:6), you contract, as if it were possible, down to the lowest levels; and a portion of Divinity from above is placed within the darkness of materiality. For the whole essence of the intention is so that the lowest levels can rise above and have the advantage of light over darkness (Ecclesiastes 2:13). And this is the meaning of Joseph’s descent to Egypt, the lowest levels, “the ocean strait;” for through this enjoyment is increased as is written, the advantage of light, that enjoyment advances when it is lifted over darkness, and therefore he is called Joseph, connoting addition [tosefet]. And that is [the meaning of the verse (Gen. 42:1)] when Jacob saw that there was grain [shever] — connoting breakage [shvirah], which are the degenerations of Heavenly Wisdom, Torah that has fallen and broken; all that descends from its level is called “broken.” In Egypt, in the ocean strait: for he saw there degenerations of Torah that fell there and needed to be clarified and elevated. And he said, Go down there (Gen. 42:2) to elevate and descend to bring [them] to the life-force of the root and the self. And that is the meaning of Joseph died (Gen. 50:26), for the fact that the Torah descended until the final level is called “death,” for whatever descends from its level is called “death” (Zohar 3:135b). And they embalmed him (Gen. 50:26): for the Torah is called “Tree of Life,” and with trees we go according to the ripening of fruit, which is to say even though he descended to the final level he bore fruit. And he was put in a coffin (Gen. 50:26), as in the statement [of our Sages] of Blessed Memory, “The Tablets and the Broken Tablets were placed in the ark” (Bava Batra 14b): even the degenerations have elevation to be in the ark just like the Tablets, which are the Torah itself. And we will return to the matter at hand: since in every thing it is the Torah that gives that thing life, one should not look at any thing in its materiality, only at the internality of the thing in the secret of The wise person has his eyes in his head (Ecclesiastes 2:14); and in the Zohar they said, “And where else should a person’s eyes be? Rather, a wise person gazes to see who stands above his head” (Zohar 3:187a), which is to say that in every thing he should gaze toward the beginning of that thing: from where it evolved and who is that thing’s root.

Commentary

Ibn Ezra notes that "shivru" means to buy grain, Sforno explains that Jacob added "we will not die" as negligence would be a sin, Or HaChaim emphasizes the importance of securing food for life in this world and the Hereafter, Siftei Chakhamim discusses the significance of the term "רדו" in relation to the 210 years in Egypt, and Rashi explains that "רדו" alludes to the 210 years of Israel's enslavement.

Ibn Ezra on Genesis 42:2:1

AND BUY FOR US. Ve-shivru lanu means, and buy corn for us. (I.E. notes that shivru means to buy grain. He points this out because in Gen. 41:56 it means to sell grain.)

Or HaChaim on Genesis 42:2:1

ונחיה ולא נמות. "so that we shall live and not die." The reason that Jacob repeated "so that we shall not die," was that negligence would be a capital sin for which an accounting would have to be given even in the Hereafter. On the other hand, if they made appropriate efforts to secure a supply of food, their lives in this world as well as in the Hereafter would be assured.

Or HaChaim on Genesis 42:2:2

The verse might also be read thus: ונחיה, "so that we may live comfortably," ולא נמות "or at least not die." It would all depend on the amount they were able to buy in Egypt.

Rashi on Genesis 42:2:1

רדו שמה GO DOWN THITHER — He did not say to them לכו “Go ye” but רדו an allusion to the 210 years during which Israel was to be enslaved in Egypt corresponding to the numerical value of (רד״ו (210 (Genesis Rabbah 91:2).

Sforno on Genesis 42:2:1

ונחיה, even if we cannot buy enough food to eat to our satisfaction, at least it will be enough not to die from the famine. This is why Yaakov added the words ולא נמות, “and we will not die.”

Siftei Chakhamim, Genesis 42:2:1

This alludes to the 210 years... The correct text of Rashi omits, “He did not say לכו but rather רדו.” This is because no teaching can be derived from רדו. Scripture needs to write רדו (go down) — for Eretz Yisrael is higher than the other lands, so רדו is the right term for going from Eretz Yisrael to Egypt, as Re’m writes. And so the term ירידה is written in the entire section. Rashi is answering the question: Why does Scripture need to write, “Go down there”? It is written right afterward, “And buy for us from there.” Thus it should just say, “Go down and buy for us from there.” Perforce, it is written רדו שמה (Go down there) to allude that they will be there (שמה) for 210 (רד''ו) years. But without the word “there,” we would be unable to expound anything. Alternatively, we could say that the correct text of Rashi includes, “He did not say לכו but rather רדו,” and Rashi is answering the question: Why is it written רדו, which connotes downfall? It should use the favorable term of לכו (go). Despite Eretz Yisrael being higher than the other lands, it should not use a term which connotes downfall. Perforce, “This alludes to the 210 years...”

Steinsaltz on Genesis 42:2

He said: Behold, I have heard that there is grain in Egypt. Go down there and acquire grain for us from there that we will live and not die.

Midrash

The Midrash discusses the descent of Joseph's brothers to Egypt to acquire grain, noting that they did not treat him as a brother initially, but later repented. Jacob instructed them not to enter through one gate to avoid the evil eye. The text also highlights the significance of various offerings brought by different individuals, connecting them to historical events and figures such as Moses, Aaron, Jacob, and Joseph. The number of offerings and their components symbolize aspects of Israel's history, including their redemption from Egypt and the patriarchs' covenant with God.

Bamidbar Rabbah 13:20

“On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” (Numbers 7:42). “On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” – because Simeon took his sword and went and waged war with the people of Shekhem on behalf of his sister, and the descendants of Gad crossed the Jordan to help their brethren take possession of the Land, just as it says: “He performed the righteousness of the Lord, and His ordinances with Israel” (Deuteronomy 33:21); therefore, he was privileged to present his offering after Simeon. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:43). “His offering was one silver dish…” – Rabbi Berekhya said: The prince of Gad presented his offering corresponding to the exodus from Egypt. Why did he do so? It is because his father blessed him with regiments, as it is stated: “Gad will recruit a regiment and it will return intact” (Genesis 49:19). Jacob said that statement regarding the fact that he was destined to cross the Jordan as a vanguard into battle, just as it says: “And your servants will cross, all the vanguard [ḥalutz] of the host, before the Lord into battle…” (Numbers 32:27). Regarding the exodus from Egypt, host is written, just as it says: “All the hosts of the Lord departed [from the land of Egypt]” (Exodus 12:41), and it is stated: “The children of Israel ascended armed [ḥamushim] [from the land of Egypt]” (Exodus 13:18); ḥamushim is the same as ḥalutzim. The Land was distributed to those who departed from Egypt, just as it says: “I will give it to you as a heritage, I am the Lord” (Exodus 6:8), and the descendants of Gad aided them until the land was conquered and distributed to all of them, that is why their prince presented his offering regarding the exodus from Egypt. Rabbi Berekhya said: He began presenting his offering corresponding to what befell them from the day that Jacob and his sons descended to Egypt, until they departed. That is what is written: “His offering was one silver dish,” corresponding to Yokheved, Moses’s mother, in whose regard it is stated: “A man of the house of Levi went and took a daughter of Levi” (Exodus 2:1); it teaches that Amram divorced her and then took her back. That is why he presented a dish. Do not read it as ke’arat, but rather, as keraat, because she was severed [nikraat] from him. The letters of this are the letters of that. “One silver [kesef],” as Amram longed to take her back as a wife on account of Miriam, Aaron’s sister. That is why it is called kesef, because of the longing, just as it says: “My soul longs [nikhsefa], and also yearns, [for the courtyards of the Lord]” (Psalms 84:3). And it says: “Because you longed [nikhsof nikhsafta] for your father’s house…” (Genesis 31:30). “One [aḥat],” do not read it as aḥat, but rather, as aḥot, sister, as when she was Aaron’s sister, she prophesied and said to her father that he should take back his wife, who was destined to bear a son who would redeem Israel. In that regard it is stated: “Miriam the prophetess, sister of Aaron…” (Exodus 15:20). Was she Aaron’s sister and not Moses’s sister? It is because Moses had not yet been born, and that is why, when Moses was cast into the Nile, she went and saw what would befall Moses and what would be the fate of her prophecy, just as it says: “His sister stationed herself at a distance [to ascertain what would be done to him]” (Exodus 2:4). That is, “one silver.” “Its weight one hundred and thirty” (Numbers 7:43), it is because she [Yokheved] was one hundred and thirty years old when Moses was born. How so? It is because Yokheved was born between the walls (Namely, on the border of Egypt.) when Israel descended to Egypt. That is why she entered into the tally of those who descended to Egypt, as it is stated: “All the people, his sons and his daughters, thirty-three” (Genesis 46:15). In the generalization, you find thirty-three, but in the details, you find only thirty-two. Why? It is because Yokheved was born between the walls, and was among those who arrived in Egypt. Do we not know that she was born in Egypt; after all, her name was not mentioned with the names of those who arrived? It is, rather, to say to you that she was born in Egypt between the walls when they entered Egypt, but her conception was not in Egypt. Go out and reckon: From the day that our ancestors descended to Egypt until the day that Moses was born, there were one hundred and thirty years, as Israel was in Egypt for two hundred and ten years. From where is it derived? “Descend [redu] (The numerical value of redu is reish – 200 + dalet – 4 + vav – 6 = 210.) there” (Genesis 42:2). Subtract from them eighty years, that was Moses’s age when Israel departed from Egypt; one hundred and thirty remain. We learn that Yokheved was one hundred and thirty years old when Moses was born. “One silver [kesef] basin [mizrak]” (Numbers 7:43), this is Moses, who was cast into the Nile. (The word kesef is an allusion to the fact that his mother longed [nikhsefa] for him.) Alternatively, that he was banished [nizrak] from Egypt, as it is stated: “Moses fled…” (Exodus 2:15). “Seventy shekel, in the sacred shekel,” these are the seventy elders whom Moses appointed, all of them prophets, from those that the Holy One blessed be He said to him: “You shall come, you and the elders of Israel to the king…” (Exodus 3:18). Likewise, it says: “Gather to Me seventy men of the elders of Israel…” (Numbers 11:16). “Both of them full of high quality flour mixed with oil as a meal offering,” as he and they, all of them were filled with the Divine Spirit, and they were filled with the Divine Spirit from the spirit of Moses, but Moses lacked nothing, like a person who lights one candle from another, the candle is kindled but the other lacks nothing; like a person who smells a citron, he enjoys it, but the citron lacks nothing. “As a meal offering [leminḥa],” just as it says: “It was, as the spirit rested [keno’aḥ] upon them, they prophesied…” (Numbers 11:25). Another matter, “both of them full,” corresponding to Eldad and Meidad, just as it says: “Two men remained in the camp, the name of the one was Eldad, [and the name of the second was Meidad]” (Numbers 11:26). “As a meal offering,” just as it says: “The spirit rested upon them…and they prophesied…” (Numbers 11:26). “One gold ladle, ten shekels, full of incense” (Numbers 7:44). “One…ladle [kaf],” as it was at the hand of Moses that the Egyptians were stricken with ten plagues; that is: “gold…ten shekels.” Why were some of the vessels of silver and some of gold? It is to say to you that the latter, that were of gold, correspond to the plunder at the sea, as just as gold is more beautiful and valuable than silver, so, the plunder at the sea was greater than the one in Egypt. Regarding these and those, it is stated: “We will craft you golden earrings” (Song of Songs 1:11); this is the plunder at the sea,“with studs of silver” (Song of Songs 1:11); this is the plunder in Egypt. Likewise, it says: “You came to great beauty [baadi adayim]” (Ezekiel 16:7), (Another meaning of adi is gem or jewel. baadi) , this is the plunder in Egypt, adayim, this is the plunder at the sea. That is “full of incense,” as all Israel were filled with silver, gold, and all sorts of spices. Likewise, it says: “Your branches are an orchard of pomegranates…. Lavender and saffron, lemongrass and cinnamon” (Song of Songs 4:13–14); that is “full of incense.” Another matter, one hundred and thirty of the dish, seventy of the basin, and ten of the ladle total two hundred and ten, corresponding to the two hundred and ten years that Israel spent in Egypt from the day that Jacob descended to Egypt until they departed from there. “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:45). “One goat as a sin offering” (Numbers 7:46). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Elyasaf son of Deuel” (Numbers 7:47). “One young bull” (Numbers 7:45), it mentioned three species for a burnt offering, corresponding to the three good leaders that the Holy One blessed be He granted Israel, Moses, Aaron, and Miriam, as it is stated: “I sent before you Moses, Aaron, and Miriam” (Micah 6:4). He gave them manna due to the merit of Moses, clouds of glory due to the merit of Aaron, and a spring due to the merit of Miriam. Another matter, why are three species of burnt offering stated? It is corresponding to the three good attributes that Israel possessed in Egypt, by whose merit they were redeemed: that they did not change their names, they did not change their language, and they separated themselves from licentiousness. “One goat as a sin offering” (Numbers 7:46), corresponding to the paschal offering that the Holy One blessed be He commanded, to perform it with a goat to connote their withdrawal from idol worship. This is because Israel were idol worshippers in Egypt, and the attribute of justice would not have allowed them to be redeemed until they withdrew from it. For the withdrawal from idol worship that they performed, they were redeemed, just as it says: “I will see the blood and I will pass over you…” (Exodus 12:13). That is why they sacrificed a goat as a sin offering corresponding to it, as, for the iniquity of idol worship, they would sacrifice a goat as a sin offering. (See Numbers 15:27.) “And for the peace offering, two cattle” (Numbers 7:47), corresponding to Jacob and Joseph, by whose merit Israel was redeemed from Egypt, as it is stated: “With Your arm, You redeemed Your people, the sons of Jacob and Joseph, Selah” (Psalms 77:16). Alternatively, corresponding to Moses and Aaron, as they performed all the wonders, and it is at their hand that they departed, as it is stated: “Moses and Aaron performed all these wonders…” (Exodus 11:10). “Five rams” (Numbers 7:47), why three species? It is corresponding to the patriarchs, as the Holy One blessed be He remembered the covenant that He made with them, and redeemed them, as it is stated: “God heard their groaning, and God remembered His covenant with Abraham, with Isaac and with Jacob” (Exodus 2:24). Why five of each? It is because their tally equals fifteen, corresponding to the patriarchs and the tribes who are fifteen, as, just as the Holy One blessed be He took an oath to the patriarchs, so He took an oath to the tribes, as it is stated: “The oaths said to the tribes, Selah” (Habakkuk 3:9). Alternatively, why fifteen? It is because they were redeemed on the fifteenth of Nisan, as it is stated: “On the day after the paschal offering, [the children of Israel departed]” (Numbers 33:3). And it says: “I acquired her for Me for fifteen silver pieces” (Hosea 3:2). (This verse is expounded to mean that the Holy One blessed be He acquired the children of Israel on the fifteenth of Nisan.) “This was the offering of Elyasaf” (Numbers 7:47), when the Holy One blessed be He saw that he presented his offering corresponding to the order of the redemption from Egypt, He began lauding his offering: “This was the offering of Elyasaf son of Deuel.”

Bereshit Rabbah 91:2

“Jacob said to his sons: Why do you make yourselves conspicuous?” – he said to them: ‘Do not take out bread [perusa] perutot]> in your hands, (The midrash is based on the premise that there was no shortage of food in Jacob’s household.) and do not enter all of you in one entrance, due to the evil eye.’ (So as not to arouse envy.) “He said: Behold, I have heard that there is grain in Egypt. Go down there and acquire grain for us from there, and we will live and not die” (Genesis 42:2). “He said: Behold, I have heard…Go down [redu]…and acquire…for us from there” – Rabbi Abba bar Kahana said: He informed them that they were destined to spend two hundred and ten years there, the numerical value of redu. (Reish – 200 + dalet – 4 + vav – 6 = 210.) “Ten of Joseph’s brothers went down to acquire grain from Egypt” (Genesis 42:3). “But Benjamin, Joseph’s brother, Jacob did not send with his brothers, as he said: Lest disaster befall him” (Genesis 42:4). “Ten of Joseph’s brothers went down” – Rabbi Binyamin said: From the fact that it says “Joseph’s brothers,” do I not know that they are ten? Astonishing! It is, rather, nine parts were for fraternity, and one to acquire grain. (The primary motivation for the brothers in their journey to Egypt was to locate Joseph, rather than the purchase of grain. ) “But Benjamin, Joseph's brother…” (Since the verse specifies that Joseph’s brothers came with the exception of Benjamin, it was obvious that there were ten. This confirms the need for the previous statement of the midrash (Hamidrash HaMevoar).)

Bereshit Rabbah 91:6

Another matter, “Jacob saw that there was grain [shever] in Egypt” – was Jacob in Egypt that he saw grain in Egypt, such that the verse states: “Jacob saw that there was grain in Egypt”? But did he not say [differently] to his sons, [as it is stated]: “He saidBehold, I have heard [that there is grain in Egypt]”? It is, rather, that from the day that Joseph was abducted, the Divine Spirit left him, and he would see but not see, hear but not hear. (He had from the Divine Spirit a vague idea of things that he would not otherwise know, but he did not have a clear understanding of them. ) Why does it not say “there was food in Egypt,” but instead it is written: “That there was grain [shever] in Egypt”? Is it not already stated: “The entire land of Egypt was hungry”? Why does the verse state: “There was grain [shever]”? Rather, do not read it as “there was grain [shever],” but rather, “there was hope [sever],” as he foresaw that his hope was in Egypt. What was that? That was Joseph. “Jacob said to his sons: Why do you make yourselves conspicuous?” Jacob said to his sons: ‘You are mighty, you are handsome, do not enter through one gate and do not stand in one place, so that the evil eye will not have dominion over you.’ “Behold, I have heard that there is grain in Egypt. Go down there.” What is “go down”? He foresaw that they would descend and be enslaved in Egypt. Another matter, “go down there” – as anyone who purchases grain from the marketplace, descent is written in his regard. (This is because he is dependent upon market conditions for his basic sustenance (Etz Yosef). ) “Joseph’s brothers descended” (Genesis 42:3). The verse should have said: “The children of Israel.” It is that initially, they did not treat him with brotherhood and sold him, but ultimately they had regrets and were saying: ‘When will we descend to Egypt and return our brother to his father?’ When their father told them to descend to Egypt, they all came to a consensus to return him. Rabbi Yehuda bar Simon said: Joseph, too, knew that his brothers were descending to Egypt to acquire food. What did he do? He positioned guards at all the entrances and said to them: ‘See each one who enters to acquire food, and write his name and his father’s name.’ In the evening, they would bring the notes to him. This is what they did. When Jacob’s sons came, each and every one entered through his own gate, and they wrote their names. In the evening, they brought [Joseph] the notes. This one read: ‘Reuben son of Jacob,’ another read: ‘Simeon son of Jacob,’ and another ‘Levi,’ and likewise, all the gatekeepers, each one brought his own. Immediately, Joseph said: ‘Seal all the storehouses and keep open one storehouse.’ He gave their names to the proprietor of the storehouse. He said to him: ‘See, when these people come to you, apprehend them, and send them before me.’ Three days passed and they did not come. Immediately, Joseph took seventy mighty men from the king’s palace and dispatched them to the marketplace. They went and found them in the marketplace of harlots. What was the nature of their presence in the marketplace of harlots? It is that they said: ‘Our brother Joseph is fair of form and fair of appearance; perhaps he is in a tent.’ (Perhaps he was forced to work as a male prostitute (Matnot Kehuna). ) They apprehended them and brought them before Joseph. “Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:7). “Joseph recognized his brothers, but they did not recognize him” (Genesis 42:8). “Joseph remembered the dreams that he dreamed about them, and said to them: You are spies; to see the nakedness of the land you have come” (Genesis 42:9). “They said to him: No, my lord, but your servants have come to acquire food” (Genesis 42:10). “We are all the sons of one man; we are sincere, your servants have not been spies” (Genesis 42:11). “And he said to them: No, to see the nakedness of the land you have come” (Genesis 42:12). “They said: We, your servants, are twelve brothers, sons of one man in the land of Canaan and, behold, the youngest is with our father today, and one is absent” (Genesis 42:13). Immediately, “he acted as a stranger [vayitnaker] to them, and spoke harshly to them” – it teaches that he became like a stranger [nokhri] to them. He took the goblet and struck it. He said to them: ‘I see in my goblet that “you are spies.”’ They said to him: ‘“We are sincere”; however, this is what our father commanded us: Do not enter through one gate…’ He said to them: ‘What is the nature of your presence in the marketplace of harlots? Were you not afraid of the evil eye? Was that not your father’s command?’ They said to him: ‘We lost something and we were seeking it there.’ He said to them: ‘What was the lost item? I see in my goblet that two of you destroyed the big city of Shekhem, and then you sold your brother to Arabs.’ Immediately, they were shocked and said to him: “We, your servants, are twelve brothers, sons of…our father.” He said to them: ‘And where are the other two?’ They said to him: “One is absent” – dead; and “the youngest is with our father today.” He said to them: “Bring your youngest brother to me…” (Genesis 42:34). He took Simeon and incarcerated him before their eyes, because it was he who had pushed him into the pit. He separated him from Levi, so they would not conspire against him. Simeon said to his brothers: ‘So you did to Joseph, and so you seek to do to me?’ (You also sinned in the sale of Joseph. Do not leave me here; stay and bear the burden of punishment together with me (Maharzu). ) They said to him: ‘What shall we do? The people of our household will die of starvation.’ He said to them: ‘Do what you want. Now, I will see who will take me into prison.’ (Shimon planned to resist being taken to prison. ) At that moment, Joseph sent to Pharaoh and said to him: ‘Send me seventy of your mighty men, as I have found robbers and I seek to shackle them.’ At that time he sent them to him, and Joseph’s brothers were looking to see what he sought to do. Joseph said to those mighty men: ‘Take him into prison.’ When they drew near to him, he screamed at them. When they heard his voice, they fell on their faces and their teeth broke, as it is stated: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Manasseh was sitting before his father. His father said: ‘You get up.’ Immediately, Manasseh stood and struck him with one blow, took him into prison, and shackled him. [Joseph] said to [his brothers]: ‘This one will be incarcerated until you bring your brother “and your statements will be verified”’ (Genesis 42:20). Immediately, “Joseph commanded and they filled their vessels” (Genesis 42:25). They went to their father and related to him the entire incident. Their father responded and said to them: ‘Where is Simeon?’ They said: ‘He seized him for our youngest brother.’ He said to them: “You have bereaved me.” “Reuben spoke to his father, saying: Kill my two sons.” [Jacob] said to him: ‘Are your sons not my sons?’ Judah said to them: ‘Leave the elder until the bread is finished.’ (Jacob was refusing to send Benjamin. Judah advised his brothers not to continue pleading but to wait until the bread was finished, when Jacob would have to agree. ) Judah said to him: ‘Father, if Benjamin goes with us, perhaps he will be apprehended and perhaps he will not be apprehended. But if he does not go with us, we will all die of starvation. It is preferable that you forsake the uncertain and seize the certain.’ He said: ‘Who will guarantee him?’ He said to him: ‘I will,’ as it is stated: “I will guarantee him; from me you can demand him” (Genesis 43:9). That is why it is stated: “Jacob saw that there was grain [shever] in Egypt.” (The midrash interprets the word shever to mean disaster, as Jacob was afraid of the possibility that Benjamin would be harmed (Matnot Kehuna). Some commentaries suggest that this last line is an error and should not appear in the text (Nezer HaKodesh; Etz Yosef). )

Midrash Tanchuma Buber, Miketz 10:2

(Gen. 42:8:) SO JOSEPH RECOGNIZED HIS BROTHERS, when they fell into his hands. (Gen. 42:8, cont.:) BUT THEY DID NOT RECOGNIZE HIM, (I.e., treat him like a brother.) when he had fallen into their hands. (Gen. R. 91:7.) David said (in Ps. 80:2 [1]): GIVE EAR, O SHEPHERD OF ISRAEL, WHO LEADS JOSEPH LIKE A FLOCK. (Cf. Gen. R. 91:5; Tanh., Gen. 10:7; PR 29/30B:1 (= 29:6 in the Breslau edition); M. Pss. 80:2.) Thus has R. Tanhuma expounded (on Gen. 42:2): GO DOWN THERE (RDW) < means > that he saw that they would go down and be enslaved in Egypt for two hundred and ten (i.e., the numerical value of RDW) years. (Tanh., Gen. 10:8; Gen. R. 91:2.) Another interpretation of GO DOWN. < These words are > to teach you that anyone who buys produce from the marketplace has a going down (in status). (Gen. R. 91:6. It is assumed here that such trade signifies misfortune, since normally one’s own land provided for basic needs. See Men. 103b.) (Gen. 42:3:) SO JOSEPH'S TEN BROTHERS WENT DOWN. "The children of Israel" is not written here but JOSEPH'S < TEN > BROTHERS. < It is so written > because at the beginning they had not treated him with brotherhood, in that they had sold him. Then they had finally repented and said: When shall we go down to Egypt and return Joseph to our father? So, when their father told them to go down to Egypt, they all went with one mind to return him. It is therefore written (in Gen. 42:3): SO JOSEPH'S < TEN > BROTHERS WENT DOWN. And why ten? Because it was up to them to end the divine punishment and annul the decree (of Gen. 15:13). You therefore find in the case of Sodom that Abraham went down from fifty < righteous > to ten. (The midrash is alluding to Abraham bargaining with the Holy One over the fate of Sodom in Gen. 18:22-33.) When he did not find ten, Abraham the Righteous was silent. Moreover, because there were not ten < righteous > in the generation of the flood, they were not saved. Indeed, there were none there except Noah, his three sons, and their wives, i.e., eight.

Midrash Tanchuma Buber, Miketz 9:3

(Gen. 42:2:) GO DOWN THERE. There is a going down for them. Go down and subdue the land before your children. {(Ibid., cont.:) GO DOWN THERE AND BUY FOR US FROM THERE} [(Gen. 44:25:) RETURN AND BUY US] A LITTLE FOOD. < Go down and subdue the land > before those about whom it is written (in Deut. 7:7:) INDEED YOU ARE THE LEAST OF ALL THE PEOPLES.

Sefer HaYashar (midrash), Book of Genesis, Miketz 13

‎ And Jacob, their father, commanded unto them, saying: When you come to the city do not ‎enter all of you by one gate, on account of the inhabitants of the land. And the sons of Jacob ‎went forth, and they went unto Egypt and they did according to all that their father, Jacob, had ‎commanded them. But Benjamin, Joseph’s brother, Jacob sent not with his brothers, for he ‎said: Lest, peradventure, mischief befall him on the way, like his brother. And ten only of ‎Jacob's sons went away. And while the ten sons of Jacob were going along on their way, they ‎repented of Joseph and of what they had done unto him, and they spoke unto each other ‎saying: Behold, we know that our brother Joseph went down into Egypt, and now let us search ‎for him wherever we go, and if we find him, we will take him away from his master for a ‎ransom; and if not, even by force, though we had to die on his account. And the sons of Jacob ‎agreed upon this matter, and they had decided to deliver Joseph from the hands of his ‎master. The sons of Jacob went down into Egypt. And when they approached Egypt they ‎separated from each other and they entered Egypt through ten gates. And the gatemen ‎registered their names on the same day and brought them unto Joseph in the evening. And ‎Joseph read the names handed him by the keepers of the gates, and he found that his ‎brothers had entered through ten different gates of the city. And Joseph commanded at once, ‎that it be pro claimed through all the land of Egypt, saying: All the guards of the storehouses go ‎ye forth and close up your corn stores so that only one be opened, where all the comers may ‎purchase. And all the officers of Joseph did so at that time, and they closed up all the stores ‎and only one they left open. And Joseph gave the names of his brothers in writing to the ‎officer placed over the open storehouse, and he said unto him: All those that come unto thee ‎to purchase corn ask for their names, and when men of those names come unto thee seize ‎them and send them unto me. And the sons of Jacob, when they came into the midst of the ‎city, they met again in the city to seek their brother before buying their food. And they went ‎to the walls of the harlots and they searched for Joseph in the public streets for three days. ‎For they thought Joseph might come thither, as he was of comely appearance and of fine ‎figure. And the sons of Jacob searched three days in those walls but they found him not. And ‎the man placed over the storehouse sought for the names which Joseph had given unto him, ‎but he found them not, and he sent unto Joseph saying: Three days have passed and yet the ‎men whose names thou hast given unto me did not come before me. And Joseph sent his ‎servants to search for the men in all Egypt and to bring them before Joseph. And Joseph’s ‎servants went and passed through all Egypt, but they found them not, and they went unto ‎Goshen, but they were not there. And they searched the city of Raamses, and yet they could ‎not find them.‎

Sifrei Devarim 355:18

(Devarim, Ibid. 24) "And of Asher he said": Why is this written? Because it is written (Bereshith 42:2, see above).

Quoting Commentary

The text discusses the duration of the Israelites' exile in Egypt, with Ramban suggesting that the 400-year period began with the covenant between God and Abraham, while Radak and Rashi provide different interpretations of the timing of the exile. Gur Aryeh calculates the length of the enslavement, and Tur HaArokh discusses the redemption from exile using numerical allusions. Additionally, Tosafot Yom Tov explains gimatriot as alphanumeric calculations used in interpreting texts.

Gur Aryeh on Shemot 6:16:1

These are the heads. The Torah writes this to inform us of the length of the enslavement, for Levi was forty-three when he came to Egypt, and for the remaining ninety-four years of his life there was no enslavement (Levi lived 137 years, v. 16, see Rashi ad loc.). Subtract the 94 years of no enslavement from the 210 years total they sojourned in Egypt, and you conclude that the enslavement lasted 116 years.

Radak on Genesis 15:13:1

ויאמר...בארץ לא להם, which will never be theirs. G’d describes the lands in which the Israelites will be exiled as countries which were not included among those of which G’d had said that Avram’s descendants would inherit them. They would remain strangers in a country or countries not theirs until the conclusion of the period of 400 years of which G’d speaks here. G’d speaks of 400 years and an additional 30 years commencing now that G’d revealed this to him. [his descendants could not begin to be exiles until Yitzchok was born, 30 years after the date of this vision. Ed.] This prophecy was fulfilled, the Jewish people leaving Egypt at the conclusion of 400 years after the birth of Yitzchok, or 430 years from the date of these revelations. On the face of it, in light of Avram having been 75 years old when he migrated from Charan, we can only account for 425 years from that time until the redemption of the Israelites from Egypt. We need to assume therefore that the vision involving the 400 years was experienced by Avram while in Charan, five years before he moved to Canaan. At any rate, G’d did not elaborate how many of these 400 years would be spent in Egypt, or even if any would be spent in Egypt. Our sages however, (Seder Olam chapter 3) have said that 210 years of the 400 are accounted for by the stay in Egypt, basing themselves on an allusion contained in the numerical value of the word רדו being 210. (compare Genesis 42,2 רדו שמה). The details of the 400 years are as follows: we start with Yizchok’s birth. He was 60 years at the time Yaakov was born, and Yaakov, by his own account was 130 years old when he answered Pharaoh’s question as to his age. We therefore have the first 190 years accounted for as predating the descent of the family to Egypt. It is totally impossible to believe that the 400 years referred to by G’d’s announcement to Avram were all spent in Egypt, seeing that Kehot, a grandson of Yaakov was among those who moved to Egypt with his family, and his age at death is given by the Torah as 133 years. We know that Moses was 80 years at the time when he made his first appearance before Pharaoh, about a year before the Exodus. If the Israelites had stayed in Egypt for 400 years, then Amram, Moses‘ father, even if he had been born during the last year of the life of Kehat would have lived for 187 years assuming that Moses was born during the last year of Amram’s life. Both of these assumptions are highly unlikely, as is the likelihood of Amram living more that 187 years without the Torah mentioning any of this. In fact, the Torah specifically states that Amram lived to the age of 137 (Exodus 6,20) It is most likely therefore, that the count of 400 years does indeed begin with the birth of Yitzchok. As long as Avram’s descendants were so few in number, they most certainly deserved to be described as “strangers” even in the land of Canaan, seeing they did not own even a small part of it. If you add the fact that Yitzchok spent many years in the land of the Philistines, and Yaakov spent 20 years with Lavan in Aram, a land which would never be part of Eretz Yisrael, neither of them could truly be perceived as a resident of the land of Canaan.

Ramban on Exodus 12:42:1

IT WAS A NIGHT OF WATCHING UNTO THE ETERNAL FOR BRINGING THEM OUT FROM THE LAND OF EGYPT. The verse is stating that from the time He decreed the exile upon them, He observed the matter that He bring them out on that night once the end had come, for I will hasten it in its time. (Isaiah 60:22.) It may be that the verse, It was a night of watching unto the Eternal, means that He was watching and looking forward to the night when He would bring them out from the land of Egypt, for the Holy One, blessed be He, looked forward to the time when they would merit to be brought out therefrom. Now if we are to say [as Rashi did, quoted in the commentary on Verse 40], that the [period referred to in] the verse, that thy seed shall be a stranger in a land that is not theirs, (Genesis 15:13. And they shall serve them, and they shall afflict them four hundred years.) begins from the time that Abraham had seed, and that the reckoning [of the four hundred and thirty years] begins from the birth of Isaac, you will find that they stayed in Egypt two hundred and forty years, according to the explanation we mentioned. (Thus: Isaac was sixty years old when Jacob and Esau were born (Genesis 25:26). When he stood before Pharaoh, Jacob was one hundred and thirty years old (ibid., 47:9). We thus have one hundred and ninety years since the birth of Isaac. Deduct them from the sum of four hundred and thirty, and you have two hundred and forty years remaining for the stay in Egypt.) But this too in my opinion is not correct according to the plain meaning of Scripture, since all the days of Abraham cannot be counted as exile with respect to his seed. The correct interpretation is that He was saying to Abraham “that thy seed shall be a stranger in a land that is not theirs … four hundred years (Genesis 15:13. And they shall serve them, and they shall afflict them four hundred years.) from this day on.” (I.e., from the time of the “covenant between the parts.” According to Ramban, who is now following the simple meaning of Scripture, this covenant took place after Abram had left Haran when he was seventy-five years old or thereabout. Thus at the time of the covenant, Abraham was about eighty years old, and not seventy, as we reasoned before according to Rashi. (See beginning of Verse 40.)) The purport thereof was to tell him: “your children will not immediately inherit this land which I give them, but instead they will be strangers like you were, in a land not theirs [for a period of] four hundred years and more. They will not return here till the fourth generation (Genesis 15:16.) when four hundred and thirty years will be completed.” But if so, then their stay in Egypt lasted about two hundred and twenty years or thereabouts. (According to Ramban’s interpretation, Abraham was about eighty years old at the time of the covenant. (See Note above). It was twenty years from then until Isaac’s birth, since Scripture states that Abraham was one hundred years old when Isaac was born. Isaac was sixty years old when Jacob was born, and when Jacob stood before Pharaoh, he was one hundred and thirty. Thus we have two hundred and ten years. Deduct them from four hundred and thirty, and you are left with two hundred and twenty, which is the length of time they stayed in Egypt.) Now if the numerical value of the word ‘r’du’ (get you down) thither, (Genesis 42:2. These were Jacob’s words to his sons upon sending them to buy food in Egypt. He did not use the word l’chu (go you), but r’du (get you down), because the numerical value of the word r’du is two hundred and ten. There was thus an allusion here to the time the Israelites would stay in Egypt.) [which is two hundred and ten], be an established tradition in Israel, it is possible that [Jacob, by using the word r’du], alluded to those who arrived in Egypt that after Jacob’s death they would stay there two hundred and ten years. With the seventeen years that Jacob lived in the land of Egypt, (Genesis 47:28.) their stay altogether totalled two hundred and twenty-seven years. And I have already mentioned (Ibid., 15:13 (in Vol. I, Seder Lech Lecha, p. 203).) the explanation of Rabbi Abraham ibn Ezra that the expression, that thy seed shall be a stranger, means “in servitude and affliction until the end of a four-hundred year period commencing from this day of the covenant.” And Ibn Ezra further said that the thirty additional years [mentioned here in Verses 40-41] represent the time that elapsed between Abraham’s departure from his country (I.e., his native country, Ur of the Chaldees. From there he went with his father to Haran, where they stayed five years, and then Abraham left for the land of Canaan. He was then seventy-five years old. Twenty-five years later when Isaac was born, the thirty year period, commencing from the time he left Ur of the Chaldees, was thus completed (Ibn Ezra).) [and the day of the covenant]. Accordingly, the explanation of the verse here is as follows: “Now the time that the children of Israel dwelt in Egypt until the end of the period when they and their ancestors were strangers in a land not theirs, was four hundred and thirty years.” I maintain further that the most lucid explanation of all is that we say that the decree of the four-hundred year period, [as mentioned in Genesis 15:13], is to be reckoned from that day [of the “covenant between the parts],” as we have mentioned, and these thirty additional years — [in Verses 40-41 here] — were due to the sin of that generation. If exile and affliction are decreed upon a person for a year or two because of his sin and he will fully continue to add to his transgressions, exile and visitation of seven times (See Leviticus 26:28.) the original magnitude will be his lot; his first punishment is no guarantee against his being punished for the additional sin he committed. Now it had been decreed upon Abraham that his children would be strangers in a land not their own [for a period of] four hundred years, and that they will not return until the fourth generation, for the iniquity of the Amorite is not yet full. (Genesis 15:16.) Abraham was given no assurance [concerning the precise ending of the exile], except in the promise, And afterward they will come out with great substance, (Genesis 15:14.) and that [“afterward”] could be immediately [after the four-hundred year period] or some subsequent time. Even that promise was given conditionally, as He said, And also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance, (Genesis 15:14.) meaning that He will bring them to judgment to determine whether they did to Israel in accordance with their deeds and as was decreed upon them. (For fuller explanation of this point, see Vol. I, pp. 204-205.) Besides, no assurance is immune to annulment because of subsequent sin unless it is accompanied by an oath. And it is a known fact that the Israelites in Egypt were wicked and exceeding sinners, having also done away with circumcision, as it is written, And they rebelled against Me, and would not hearken unto Me; they did not every man cast away the detestable things of their eyes, neither did they forsake the idols of Egypt; then I said I would pour out My fury upon them in the midst of the land of Egypt. (Ezekiel 20:8.) Again it says, And put away the gods which your fathers served beyond the River, and in Egypt, and serve ye the Eternal. (Joshua 24:14.) It was for this reason that He prolonged their exile for thirty years. In fact, it should have been prolonged even more, but on account of their cries and many prayers, [it was shortened to thirty years]. This is the sense of the verses: And the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto G-d; (Above, 2:23.) And G-d heard their groaning, (Ibid., Verse 24.) And now, behold, the cry of the children of Israel is come unto Me. (Ibid., 3:9.) And it further states, And we cried unto the Eternal, the G-d of our fathers, and the Eternal heard our voice, and saw our affliction, and our toil, and our oppression, (Deuteronomy 26:7.) since they did not deserve to be redeemed on account of the end [of the four-hundred year period], but only because He accepted their cry and their groaning on account of the great agony they were in, as I have explained in Seder V’eileh Shemoth. (Above, 2:25.) Why should the earlier scholars — [i.e., Rashi and Ibn Ezra] — find it difficult to explain that their exile was prolonged after the end [of the four-hundred year period] by thirty years, when on account of the sin of the spies their stay in the wilderness was later prolonged forty years! (Numbers 14:34.) Those forty years were indeed an affliction to them, as Scripture states, And thou shalt remember all the way which the Eternal thy G-d hath led thee these forty years in the wilderness, that He might afflict thee. (Deuteronomy 8:2.) And it further says, And He afflicted thee, and suffered thee to hunger. (Ibid., Verse 4.) Thus they were subject [in the wilderness] to complete exile in a land given over to serpents, fiery serpents, and scorpions, (Ibid., Verse 15.) and the promise, And in the fourth generation they shall come back hither, (Genesis 15:16.) was not fulfilled in them, since during those forty years, that generation surely passed away after the [fifth] generation was already born. Thus the sins caused all delays. It is possible that this [delay of the thirty years] was on account of the children of Ephraim who went out [from the land of Egypt] thirty years before the coming of Moses our teacher, and as our Rabbis have mentioned. (Sanhedrin 92b.) They reckoned [the end of the four-hundred year period from the time it was declared to Abraham], and they made no error, but his own iniquities shall ensnare the wicked. (Proverbs 5:22. In other words, the children of Ephraim were accurate in their reckoning. However, they failed to know that on account of the sins of the generation, thirty years had been added to the length of the bondage.) And may the Holy One, blessed be He, forgive us all sin and error.

Rashi on Genesis 15:13:1

כי גר יהיה זרעך THAT THY SEED SHALL BE A STRANGER — From the birth of Isaac until Israel left Egypt was a period of 400 years. How so? Isaac was 60 years old when Jacob was born, and Jacob when he went down to Egypt himself stated, (Genesis 47:9) “The days of the years of my sojournings are a hundred and thirty years”, making together 190 years. In Egypt they were 210 years — corresponding to the numerical value of the word רדו (see Rashi in Genesis 42:2) — making altogether 400 years. If, however, you say that they were in Egypt 400 years — well, Kohath was one of those who went down to Egypt with Jacob; go and add up the years of Kohath (130), those of Amram (137), and the 80 years that Moses was old when Israel left Egypt, and you only have about 350, and you really have to deduct all the years that Kohath lived after Amram was born, and those that Amram lived after the birth of Moses (Megillah 9a).

Tosafot Yom Tov on Pirkei Avot 3:18:7

AND GIMATRIOT. Rav: alphanumeric calculations. Such as the midrash that the word Jacob said to his sons when he told them “go down (Heb. r’du, רדו) there” (Geneis 42:2) is a hint to the 210 years that Israel would spend in Egypt (Bereshit Rabbah 91:2). Or that the verse “with this (Heb. bezot, בזאת) shall Aharon enter the Sanctuary” (Leviticus 15:3) hints to the fact that the first Temple would stand 410 years. Rashi similarly explains gimatriot as alphanumeric calculations and the reading of a single word as an acronym. Aruch likewise writes: gimatriot—writing א instead of 1, writing ק instead of 100. It seems to me that this is a loan-word from Greek, by which the Greeks call the science of measurement and arithmetic. Our Sages borrowed the word for all matters of calculation and number. So also the anonymous commentary on Hilchot Kiddush HaChodesh 18:13. I also saw that Maharal in Derech Chaim explains the word in our mishna as referring to the science of measurement and arithmetic. If so, these are truly words that befit the one who said them: in the Talmud, Horayot 10a, R. Yehoshua testifies that R. Eliezer Chisma was able to estimate how many drops of water there are in the sea. This is through the discipline of engineering, for which measurement and arithmetic are prerequisites. It is because he had mastered all of these disciplines that it was proper for him to say this, as it would be improper for some other person who had not mastered these disciplines to speak this way, as the Sages say in Kohellet Rabbah 3:11. Therefore, this explanation of gimatriot as referring to measurement and arithmetic seems most likely. Cf. what I quote below from Maggid Mishne. Now this discipline must chronologically precede astronomy, for without it a person dare not raise a finger in discussing the paths of the constellations and the hosts of the heavens. Even so, because of the importance of astronomy and its subject, the mishna places it before the chronologically earlier gimatriot.

Tur HaArokh, Genesis 50:25:2

פקוד יפקוד אתכם אלוקים, “when G’d will eventually recall you, etc.” Joseph reminds his brothers that he is merely a mortal human being, whereas G’d, Who is eternal, will in due course remember them and liberate them from their exile. The reason why he chose the expression פקד as characterizing this redemption may be because this expression was used by the Torah when soldiers returned from battle without having incurred any casualties. (Numbers 31,49) The word also lends itself to allusions of a numerical nature, i.e. the original number of years of slavery i.e. 400 would be reduced by the numerical value of the word פקוד i.e. 190, so that in actual fact the stay of the Israelites in Egypt would amount to only 210 years after Yaakov’s arrival there, the number being characterized by the numerical value of the word רדו, the word used by Yaakov when he instructed his sons to go down to Egypt to buy food in the first place. (compare Genesis 42,2)

Responsa

Determining the exact date of the Redemption and the advent of the Messiah is impossible, as stated in Daniel, and caution is advised against attempting to calculate it. R. Saadia's Messianic calculations, although disallowed, were motivated by a desire to inspire hope. Astrology and planetary conjunctions do not influence human affairs, as exemplified by historical events. Prophecies indicate that the Messiah will come after the expansion of the Roman and Arabic empires, with a tradition suggesting a covert indication in Balaam's prophecy regarding the restoration of prophecy in Israel. Jeremiah's reference to "a time of trouble unto Jacob" pertains to the war of Gog and Magog, not the Messiah's arrival. Various signs associated with the Messiah should not be taken literally.

Iggerot HaRambam, Iggeret Teiman 12

In your letter you have adverted to the computations of the date of the Redemption and R. Saadia's opinion on the subject. First of all, it devolves upon you to know that no human being will ever be able to determine it precisely as Daniel has already intimated, "For the words are shut up and sealed." (Daniel 12:9). Indeed many hypotheses were advanced by scholars, who fancied that they have discovered the date, as was anticipated in Scripture, "Many will run to and fro, and opinions shall be increased." (Daniel 12:9). That is, there shall be numerous views concerning it. Furthermore we have a Divine communication through the medium of the prophets that many persons will calculate the time of the advent of the Messiah but will fail to ascertain its true date. We are cautioned against giving way to doubt and distrust because of these miscalculations. The longer the delay, the more fervently shall you hope, as it is written, "And it declareth of the end and doth not lie, though it tarry, wait for it, because it will surely come, it will not delay." (Habakkuk 2:3). Remember that even the date of the termination of the Egyptian Exile was not precisely known and gave rise to differences of opinion, although its duration was fixed in Scripture, where we read, "and they shall serve them and afflict them four hundred years" (Genesis 15:13). Some reckoned the period of four hundred years from the time of Jacob's arrival in Egypt, others dated it from the beginning of Israel's bondage, which happened seventy years later, while still others computed it from the time of the Covenant of the Pieces when this matter was Divinely predicted to Abraham. At the expiration of four hundred years after this event, and thirty years before the appearance of Moses, a band of Israelites left Egypt because they believed that exile had ended for them. They were subdued and slain by the Egyptians. The lot of the Israelites who remained was consequently aggravated as we learn from our sages, the teachers of our national traditions. David already alluded to the vanquished Israelites who miscalculated the date of the redemption in the verse, "The children of Ephraim were as archers handling the bow that turned back in the day of battle" (Psalms 78:9). In truth, the period of four hundred years commences with the birth of Isaac the seed of Abraham, par excellence, as may be gathered from the verse, "For in Isaac shall seed be called to thee" (Genesis 21:12), and the verse, "Thy seed shall be a stranger in a land that is not theirs, they shall serve them, and afflict them four hundred years" (Genesis 15:13). In exile, they would rule, enslave and maltreat them, this is the implication of this text. The four hundred years mentioned in this verse refer to the duration of the exile, and not [solely] to the Egyptian bondage. This fact was misunderstood until the great prophet (Moses) came, when it was realized that the four hundred years mentioned in this verse refer to the duration of the exile, and not [solely] to the Egyptian bondage. This fact was misunderstood until the great prophet (Moses) came, when it was realized that the four hundred years dates back precisely to the birth of Isaac. Now, if so much uncertainty prevailed in regard to the date of the emancipation from Egyptian bondage, the term of which was fixed, how much more would it be the case in respect to the date of the final redemption, the prolonged and protracted duration of which appalled and dismayed our inspired seers, so that one of them was moved to exclaim, "Wilt Thou be angry with us forever? Wilt Thou draw out Thine anger to all generations?" (Psalms 85:6). Isaiah, too, alluding to the long drawn out exile, declared: "And they shall be gathered together as prisoners are gathered in the dungeon, and shall be shut up in prison, and after many days shall they be released" (24:22). Inasmuch as Daniel has proclaimed the matter a deep secret, our sages have interdicted the calculation of the time of the future redemption, or the reckoning of the period of the advent of the Messiah, because the masses might be mystified and bewildered should the Messiah fail to appear as forecast. The rabbis invoked God to frustrate and destroy those who seek to determine precisely the advent of the Messiah, because the masses might be mystified and bewildered should the Messiah fail to appear as forecast. The rabbis invoked God to frustrate and destroy those who seek to determine precisely the advent of the Messianic era, because they are a stumbling block to the people, and that is why they uttered the imprecation "May the calculators of the final redemption come to grief" (Sanhedrin 97b). As for R. Saadia's Messianic calculations, there are extenuating circumstances for them though he knew they were disallowed. For the Jews of his time were perplexed and misguided. The Divine religion might well nigh have disappeared had he not encouraged the pusillanimous, and diffused, disseminated and propagated by word of mouth and pen a knowledge of its underlying principles. He believed, in all earnestness, that by means of the Messianic calculations, he would inspire the masses with hope for the truth. Verily all his deeds were for the sake of heaven. Consequently, in view of the probity of his motives, which we have disclosed, one must not decry him for his Messianic computations. I note that you are inclined to believe in astrology10 and in the influence of the past and future conjunctions of the planets upon human affairs. You should dismiss such notions from your thoughts. Cleanse your mind as one cleanses dirty clothes.11 Accomplished scholars whether they are religious or not, refuse to believe in the truth of this science. Its postulates can be refuted by real proofs on national grounds. But this is not the place to enter into a discussion of them. Mark well, however, what Scripture has to say about the astrologers. At the time when Moses rose to leadership the astrologers had unanimously predicted that our nation would never be freed from bondage, nor gain their independence, but fortune smiled upon Israel, for the most exquisite of human beings appeared and redeemed them at the very time which was supposedly most inauspicious for them. Furthermore, Egypt was smitten with the plagues at the very time for which the astrologers foretold an epoch of wholesome climate, abundance, and prosperity for its inhabitants. To the failure of their vaticination, Isaiah alludes when he says "Where are they then thy wise men? and let them tell thee now, and let them know what the Lord of Hosts hath purposed concerning Egypt. (Isa. 19:12). Similarly the pundits, astrologers, and prognosticators were all of one mind that the administration of Nebuchadnezzar, the wicked, marked the beginning of an era of enduring prosperity. Forsooth, his dynasty was extinguished and destroyed, as was divinely forecast by Isaiah. He derided them for pretending to fore-knowledge, and held up to scorn the state which fancied itself in possession of sapient folk versed in futurity, as we read "Let now the astrologers, the star-gazers, the monthly prognosticators, stand up and save thee" (47:13). They are likewise wrong in their predictions concerning the era of the Messiah, may he speedily come. For while the Gentiles believe that our nation will never constitute an independent state, nor will they even rise above their present condition, and all the astrologers, diviners, and augurs concur in this opinion, God will prove false their views and beliefs, and will order the advent of the Messiah. Again it is Isaiah who makes reference to this event in the verse: "That frustrate the tokens of the impostors, and maketh the diviners mad, that turneth wise men backward, and maketh their knowledge foolish, that confirmeth the word of his servant, and performeth the counsel of his messengers, that saith of Jerusalem, "She shall be inhabited, and of the cities of Judah, They shall be built, and I will raise up the waste places thereof." (44:25-26). This is the correct view that every Israelite should hold, without paying any attention to the conjunctions of the stars, of greater or smaller magnitude. I have observed your statement, that science is little cultivated, and that learning does not flourish, in your country, which you attribute to the influence of the conjunctions in the earthly trigon.12 Remember that this low state of learning and science is not peculiar too your country, but is widely prevalent in Israel today. Indeed, a Divine premonition of such a state of affairs is contained in a verse in Isaiah which reads, "Therefore, behold, I will again do a marvelous work among this people, even a marvelous work, and a wonder, and the wisdom of the wise men shall perish, and the prudence of the prudent men shall be hid." (29:14). This condition is not due to the earthly or fiery trigon, as is proven by the fact that Solomon, King of Israel, lived during the earthly trigon, and yet Scripture testifies that "he was wiser than all men." (I Kings 5:11). So did Abraham of blessed memory, who was designated the Pillar of the World, discover the First Cause of the entire universe, and demonstrated the central importance of the principle of the Unity of God for all mankind. He, Isaac and Jacob, all three of them, carry the throne of glory in their hearts, to make use of a rabbinical metaphor "The patriarchs are the chariots," (Genesis Rabbah 82:7), which in turn was suggested by the verse, "And God rose up over him." (Genesis 35:13). The meaning is that they have attained a true conception of the Deity. Now the three patriarchs lived during the earthly trigon.This matter will become clear if the following facts are borne in mind. There is first, the smaller conjunction, that is, the meeting of Saturn with Jupiter, which occurs once in approximately twenty solar years. These conjunctions continue to take place twelve times within the same trigon, covering a period of two hundred and forty years. Then conjunctions take place in the second trigon, which occur every two hundred and forty solar years. The shift to the next trigon is known as the medium conjunction. According to this calculation an interval of nine hundred and sixty years will elapse between the first and second meeting of two planets in the same point of the Zodiac.13 This is termed the great conjunction, and occurs once in nine hundred and sixty years. This is the time that must elapse between the first and second meeting of Saturn and Jupiter in the same degree of Aries. If you will calculate back, you will understand my statement above that Abraham, Isaac and Jacob as well as David lived during the earthly trigon. My purpose in going into details was to dispel any suspicion of yours that the trigon exercises any influence upon human affairs. Furthermore you write that some people have calculated the forthcoming conjunction and have determined that all the seven planets will meet in one of the constellations of the Zodiac. This forecast is untrue, for no meeting of the seven planets will occur in the next conjunction, nor in the following ones. For such an event will not happen even in ten thousand years, as is well known to those who are familiar with the astronomical law of equation. Verily this is the calculation of an ignorant person, as is evinced by other remarks of his, quoted by you, to the effect that there will be a deluge of air and of dust. It is essential for you to know that these and similar assertions are fabricated and mendacious. Do not consider a statement true because you find it in a book, for the prevaricator is as little restrained with his pen as with his tongue. For the untutored and uninstructed are convinced of the veracity of a statement by the mere fact that it is written; nevertheless its accuracy must be demonstrated in another manner. Remember that a blind person submits to an individual having power of sight for intelligent direction knowing that he lacks the vision to guide him safely; and an ailing person, unskilled in the art of medicine, and uninformed as to matters detrimental to or beneficial for his health, defers to a physician for guidance and obeys him implicitly. Just so is it indispensable for the laity to yield unswervingly to the prophets, who were men of true insight, and to confide in them in respect to matters affecting the truth or the error of a given teaching. Next in importance are the sages who have studied day and night the dogmas and doctrines of our faith and have learned to distinguish between the genuine and the spurious. After this exposition you may trust me that the statements you have previously quoted are inaccurate and this applies equally to similar views which you heard expressed in conversation or met with in books. For the author of such sayings is either ignorant, a mountebank, or seeks to destroy the law and to demolish its bulwarks. Do you perceive the brazenness of these people who assert that there will be a deluge of air, and dust, and fire, in order to deceive and delude others to believe that the Deluge in the time of Noah was merely due to a concentration of water, and was not a Divine punishment for the immorality of the time, as is explicitly stated in Scripture that guides us against error and fallacy. Similarly Sodom, and the other cities were not destroyed because of the unbelief and wickedness of their inhabitants in direct contradiction to the Bible which says, "I will go down now, and see whether they have done altogether according to the cry of it which is come to me." (Genesis 18:21). Thus whatever happens in this world through Divine intervention, they say is the inevitable consequence of the planetary conjunctions. They have affirmed the truth of their propositions in order to undermine the principles of our religion, and to give free reign to their animal instincts and passions as do the beasts and the ostriches. We were divinely admonished against those views in Scripture to the following effect: "If you rebel against Me so that I bring disaster upon you as a punishment for your misdeeds, but you ascribe your reverses to chance rather than to your guilt, then shall I increase your afflictions and make them more grievous." This is the intent of the verse in the Chapter of Admonition, If you will walk with me 'bekeri' I shall walk with you in the wrath of 'keri'" (Leviticus 26:21, 24). Now "keri" signifies chance, hazard. Scriptures means to say if you regard My chastisement as a fortuitous event, then shall I bring the most severe calamities upon you "sevenfold for your sins." (Leviticus 26:24). These foregoing remarks have made it abundantly clear that the advent of the Messiah is in no way subject to the influence of the stars. Indeed one of our keen minds in the province of Andalusia, calculated by means of astrology the date of the final redemption and predicted the coming of the Messiah in a particular year. Every one of our distinguished scholars made little of his declaration, discounted what he did and censured him sharply for it. But grim fate dealt with him more sternly than we could have. For at the very time when the Messiah was supposed to arrive, a rebel leader appeared in Maghreb who issued an order of conversion as you are well aware. The event proved to be a great debacle for the partisans of this prognosticator. Indeed the hardships experienced by our people in the diaspora are responsible for these extravagances, for a drowning man catches at a straw. Therefore, my co-religionists, "be strong and let your heart take courage, all you that wait for the Lord." (Psalms 31:25). Strengthen one another, affirm your faith in the Expected One, may he speedily appear in your midst. "Strengthen ye the weak hands and make firm the tottering knees." (Isaiah 35:3). Remember! Isaiah, the herald of Israel's redemption predicted that the prolongation of the adversities of exile will impel many of our people to believe that God has relinquished and abandoned us (far be it from Him), as we read "But Zion said: 'the Lord hath forsaken me, And the Lord hath forgotten me'." (49:14). But he was given the Divine assurance that such is not the case, to quote the following, "Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, these may forget, yet I will not forget thee." (49:15). In truth, this Divine promise had already been divulged by the First Prophet, who declared: "For the Lord thy God is a merciful God. He will not fail thee, neither destroy thee, nor forget the covenant of thy fathers which he swore unto them." (Deuteronomy 4:31). "Then the Lord thy God will turn thy captivity, and have compassion on thee, and will return and gather thee from all the peoples whither the Lord thy God hath scattered thee." (Deuteronomy 30:3). It is, my co-religionists, one of the fundamental articles of the faith of Israel, that the future redeemer of our people will spring only from the stock of Solomon son of David.14 He will gather our nation, assemble our exiles, redeem us from our degradation, propagate the true religion, and exterminate his opponents as is clearly stated in Scripture "I see him but not now, I behold him but not nigh, there shall step forth a star out of Jacob, and a scepter shall arise out of Israel. And shall smite through the corners of Moab, and break down all the sons of Seth. And Edom shall be a possession, Seir also, even his enemies, shall be a possession, while Israel doeth valiantly." (Numbers 24:17-18). He will be sent by God at a time of great catastrophe and dire misfortune for Israel as was predicted in the verse "There will be none remaining, shut up or left at large" (Deuteronomy 32:36). And when he appears, he will fulfill the promises made in his behalf. A later prophet too was alluding to the Messianic tribulations when he declared "But who can endure the day of his coming" (Malachi 3:2). This is the proper understanding of this article of faith. From the prophecies of Daniel and Isaiah and the statement of our sages it is clear that the advent of the Messiah will take place some time subsequent to the universal expansion of the Roman empire and Arabic rule, which is an actuality today. This fact is true beyond question or doubt. Daniel in the latter part of his vision alludes to the Kingdom of the Arabs, to the rise of Mohammed and then to the arrival of the Messiah. Similarly Isaiah intimated that the coming of the Messiah will occur after the rise of the Madman, in the verse "A man riding on an ass, a man riding on a camel, and two men riding on horses." (21:7). Now "the man riding on an ass" is a symbolical reference to the Messiah as is evident from another verse which describes him as "lowly and riding on an ass" (Zechariah 9:9). He will follow the "man riding on the camel" that is, the Arabic kingdom. The statement "two men riding on horses" refers to both empires, the Roman and the Arabian. A similar interpretation of Daniel's vision concerning the image and the beasts is correct beyond doubt. They are conclusions derived from the plain meaning of the text. The precise date of the messianic advent cannot be known. But I am in possession of an extraordinary tradition which I received from my father, who in turn received it from his father, going back to our early ancestors who were exiled from Jerusalem, and who were mentioned by the prophet in the verse, "And the exiles of Jerusalem that are in Spain" (Obadiah 20). According to this tradition there is a covert indication in the prediction of Balaam to the future restoration of prophecy in Israel. Incidentally it may be stated that there are other verses in the Torah which contain cryptic allusions in addition to their simple meaning. For example, the word "r'du" in the remark of Jacob to his sons, "r'du Shamah," "Get you down thither" (Genesis 42:2), has the numerical value of 210, and contains a hint to the length of Israel's stay in Egypt. Likewise, the statement of Moses our Teacher, "When thou shalt beget children, and children's children and ye shall have been long in the land," (Deuteronomy 4:25), embodies a reference to the duration of Israel's stay in Palestine, from the date of their arrival to the exile in the time of Jehoiakim, which was eight hundred and forty years, corresponding to the numerical value of the word NoSHaNTeM. Similarly, many other verses could be cited. To come back to Balaam's prophecy, the verse "After the lapse of time, one will tell Jacob and Israel what God hath wrought," (Numbers 23:23), contains a veiled allusion to the date of the restoration of prophecy to Israel. The statement means that after the lapse of an interval equal to the time that passed from the Six Days of Creation to Balaam's day, seers will again tell Israel what God hath wrought. Now Balaam uttered his prediction in the thirty-eighth year after the Exodus which corresponds to the year 2485 after the Creation of the World, for the Exodus took place in the beginning of the year 2448. According to the interpretation of this chronology, prophecy would be restored to Israel in the year 4976 after the creation of the world. It is doubtless true that the reappearance of prophecy in Israel is one of the signs betokening the approach of the Messianic era as is intimated in Scripture "And your sons and your daughters shall prophecy ... And I will show wonders in the heavens and in the earth ... Before the great and terrible day of the Lord come" (Joel 3:1, 3, 4). This is the most genuine tradition concerning the Messianic advent. We were admonished against, and strictly prohibited form blazening it abroad, lest some folk deem it unduly postponed. We have already apprised you concerning it, but God knows best what is true. Your statement that Jeremiah alludes to the advent of the Messiah in the verse "It is a time of trouble unto Jacob" (30:7) is incorrect, for it needs must refer to the war of Gog and Magog which will take place some time after the arrival of the Messiah. Neither the fall of Giron Gate16 nor similar omens portent the oncoming of the Messiah. Some of the supposed prophetic signs are mistakenly ascribed to the sages, while others owe their origin to figures of speech and enigmatic sayings of the rabbis, which should not be taken literally.

Targum

Jacob sends his sons to Egypt to buy grain in order to survive a famine. (Onkelos Genesis 42:2; Targum Jonathan on Genesis 42:2)

Onkelos Genesis 42:2

He said, Behold, I have heard that there is food [grain] for sale in Egypt. Go down there and buy for us from there, so that we will live and not die.

Targum Jonathan on Genesis 42:2

And he said, Behold, I have heard that corn is sold in Mizraim: go down thither and buy for us from thence, that we may live and not die.

וַיֵּרְד֥וּ אֲחֵֽי־יוֹסֵ֖ף עֲשָׂרָ֑ה לִשְׁבֹּ֥ר בָּ֖ר מִמִּצְרָֽיִם׃ 3 J So ten of Joseph’s brothers went down to get grain rations in Egypt;
Joseph's brothers traveled to Egypt in groups of ten to purchase grain, with the intention of redeeming Joseph. The number ten was significant in forming a quorum for prayer and fulfilling Joseph's dreams. Midrash texts explore the symbolism and significance of the number ten, Jacob's decision to send all ten brothers to Egypt, and Abraham's experiences mirroring those of his descendants. The Talmud emphasizes the importance of speaking wisely and waiting for one's turn to speak, using examples from biblical figures like Job, Judah, and Moses. Additionally, the Targum highlights how Joseph's ten brothers went to Egypt to buy grain.

Commentary

The brothers of Joseph went down to Egypt in groups of ten to purchase grain, with the intention of not reselling it and redeeming Joseph. They were described as Joseph's brothers to indicate repentance and brotherly intentions. Joseph sold fixed amounts of grain to prevent speculation and force each brother to make a trip to Egypt. The number ten was significant in forming a quorum for prayer and fulfilling Joseph's dreams of his brothers bowing down. Joseph's brothers were divided in their feelings towards him, but united in buying corn. Joseph's actions also aimed to benefit both himself and the customers.

Or HaChaim on Genesis 42:3:1

אחי יוסף, Joseph's brothers. The reason they are described as Joseph's brothers instead of as Jacob's sons is that at that time they were determined to perform the brotherly act of redeeming him out of slavery.

Or HaChaim on Genesis 42:3:2

עשרה, ten. During famine, more than during any other time, people are extremely miserly and malevolent; they are apt to commit robbery and even murder to secure a piece of bread. This is why all the brothers went down to Egypt. If attacked, they could help one another. They also wanted to take Benjamin with them, but their father demurred. This is why the Torah makes a point of saying: "he did not send Benjamin." Had it not been for Jacob's concern that an accident would befall Benjamin he would have sent him along.

Or HaChaim on Genesis 42:3:3

Besides, it appears that Joseph was selling a fixed amount of grain to each purchaser. He had two objectives in mind, an obvious one and a secret one. The obvious objective was to prevent speculating in grain if someone were to purchase an amount larger than for his own needs. Joseph's method was of benefit both to him and to the purchasers. By refusing to sell large quantities at one time, Joseph could take advantage of any rise in price when it occurred. The customers benefited by what he did since Joseph did not raise prices unreasonably. Joseph's secret objective was to force each of the brothers to make a trip to Egypt to provision himself as he only sold rations for one family at a time.

Rabbeinu Bahya, Bereshit 42:3:1-4

וירדו אחי יוסף עשרה, “ten of Joseph’s brothers descended.” The Torah should have written: “ten sons of Yaakov descended.” The reason that the Torah refers to them as “Joseph’s brothers” indicates that they had repented the fact that they had sold him and had meanwhile resolved to relate to him as their brother and to buy his freedom at whatever cost. (Tanchuma Miketz 8). An alternative reason why the Torah describes the ten sons of Yaakov as ten brothers of Joseph may be that the Torah wanted to inform us of their good intention to pray for Joseph’s welfare by forming a quorum of 10 worshipers. We know that the minimum number of adult males required to form a holy congregation is 10. This is why the Torah refers to ונקדשתי בתוך בני ישראל, “I will be sanctified amongst the children of Israel” (Leviticus 22,32). Nachmanides writes that the brothers are described as such to alert us to the fact that at this point Joseph’s first dream, which involved 10 people binding sheaves was in the process of becoming true. In that dream Binyamin (only 11 years old) was not included as binding sheaves. As soon as the brothers paid their respects to the ruler of Egypt this dream had been fulfilled. (verse 6). The second dream in which eleven stars bowed down to Joseph could not be fulfilled until Binyamin too came to Egypt with his brothers as well as his father Yaakov. According to Bereshit Rabbah 91,6 the wording of the Torah in which the ten brothers of Joseph are described as traveling to Egypt is based on the fact that Joseph had issued instructions to his officials that the names of the persons coming to Egypt to buy grain as well as the names of such person’s father as well as his home town be recorded in a central register. He would scan the list of names every evening. As soon as the names of his brothers appeared on one of these lists, Joseph closed all the grain distributing points bar one to force his brothers to make their purchases at that point. He supplied his officials with the names of his brothers and waited for them to arrive at that distribution point in order to arrest them upon arrival. When three days passed and none of Joseph’s brothers was reported as having made any purchases, Joseph took men from Pharaoh’s palace guard to search for his brothers in the market-place. They were located in the red light district. When questioned by the palace guards why they had spent so much time in that location they told the guards that a handsome brother of theirs who had been missing for a long time might have been sold into prostitution and that they had come to buy his freedom.

Radak on Genesis 42:3:1

וירדו אחי יוסף. The reason why the Torah describes them all of a sudden as “Joseph’s brothers” instead of as Yaakov’s sons, is that they went down to Egypt because of what had happened with Joseph so many years ago. The time had come for Joseph’s dream to be realised, and the Torah wants to alert the reader to this. In Bereshit Rabbah 91,2 the question is raised why there is a dividing tone sign, etnachta, under the word עשרה, as if the verse ended there. The answer given is that nine of the brothers only were concerned with finding Joseph and being good brothers, whereas the tenth, Shimon, joined them only in order to buy grain. [the basis of the Midrash is the number “ten” being mentioned. We all knew that only ten brothers went to Egypt, Yaakov not allowing Binyamin to join them. Hence, the Midrash reads additional meaning into the word “ten,” as well as into the tone sign under that word. Ed.]

Rashi on Genesis 42:3:1

וירדו אחי יוסף AND JOSEPH S BRETHREN WENT DOWN — It does not call them “the sons of Jacob” (as in 5:5), thus suggesting that they regretted having sold him and that they had made up their mind to behave towards him in a brotherly manner and to redeem him at whatever price people might fix for them to pay (Midrash Tanchuma, Miketz 8).

Rashi on Genesis 42:3:2

עשרה TEN — What is the mention of this number intended to tell us? Is it not written (Genesis 42:4) “but Benjamin, Joseph’s brother did he not send” (and we therefore know that only ten brothers went to Egypt)? But it means to suggest that so far as their feeling of brotherhood towards Joseph was concerned they were divided into ten, because the love and hatred that all of them bore him were not alike, where as in regard to buying corn they were at one and united (Genesis Rabbah 91:2).

Sforno on Genesis 42:3:1

וירדו אחי יוסף עשרה, the official selling grain in Egypt did not sell to more than one family per buyer. The reason for this restriction was intended to ensure that the buyers would not resell some or all of what they had bought, thus using what Joseph had stored as a source of enriching themselves.

Steinsaltz on Genesis 42:3

Ten of Joseph’s brothers went down to acquire grain from Egypt. The more men who went down, the more produce they could carry back with them.

Tze'enah Ure'enah, Miketz 47-49

“Ten of Joseph’s brothers went down” [42:3]. Rashi asks a question here. Why does he have to say that they were Joseph’s brothers? He should have said that they were the children of Jacob. The explanation is that they regretted that they had sold their brother Joseph and said: we will redeem him, even for much money, if only we can find him. (Rashi, Genesis, 42:3.) Bahya writes. The verse tells us that ten brothers went. That is to say, they wanted to pray with a quorum, which is ten, and that the Holy One should send them their brother Joseph. (Bahya, Genesis, 42:3.) Ramban writes. Ten brothers went together to fulfill the dreams. The first dream was about the brothers themselves. Therefore, the brothers had to first bow down alone. When Joseph saw that Benjamin was not with them, Joseph thought that the dreams couldn’t be fulfilled; eleven brothers have to bow down to me. As long as eleven brothers did not bow down, then I should not say to my brothers that I am Joseph. Therefore, Joseph cast aspersions on his brothers so that they should bring Benjamin, in the hope that the first dream will be fulfilled. Also, that the second dream should also soon be fulfilled, that his father and mother should also come to him. If Joseph had not thought this, how is it that Joseph would have troubled his brothers and his old father, and did not long before send a letter to his father, to console him that he is still alive and that he is a minister in Egypt. Egypt was only six days journey from the city of Hebron where Jacob was living. Even if it was a thousand miles, Joseph should have sent a letter to his father to alleviate his father’s troubles and sadness. However, Joseph was wise in dream interpretation and saw that it was not possible for his father and brothers to bow down in their land, their home. He thought that since he was a king in the land of Egypt, then it would be appropriate for them to bow down to me and they would not recognize me. In particular, he saw that it was a great famine and all the nations must come to me. (Ramban, Genesis, 42:9.)

Midrash

In the Midrash Tanchuma Vayishlach, it is taught that a man's account book is opened three times: when he travels alone, resides in a dilapidated house, and fails to fulfill a vow. In the Midrash Tanchuma Miketz, it is explained that Jacob sent all ten of Joseph's brothers to Egypt to set aside retribution, as the power to do so is in the number ten. In the Midrash Tanchuma Lech Lecha, it is shown that Abraham and his descendants were chosen by God, with Abraham's experiences mirroring those of his descendants. In the Midrash Tanchuma Buber Lech Lecha, it is discussed how the experiences of Abraham foreshadowed those of Israel, with both facing famine and descent to Egypt. In the Midrash Tanchuma Buber Miketz, Joseph's recognition of his brothers is detailed, showing how their actions led to their eventual reunion. In other Midrash texts, the sale of Joseph is linked to the famine in Israel, and Jacob's caution to his sons when they traveled to Egypt is explained. In the Bamidbar Rabbah, the offerings made by the prince of the children of Gad are interpreted symbolically, reflecting various aspects of Israel's history and redemption.

Bamidbar Rabbah 13:20

“On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” (Numbers 7:42). “On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” – because Simeon took his sword and went and waged war with the people of Shekhem on behalf of his sister, and the descendants of Gad crossed the Jordan to help their brethren take possession of the Land, just as it says: “He performed the righteousness of the Lord, and His ordinances with Israel” (Deuteronomy 33:21); therefore, he was privileged to present his offering after Simeon. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:43). “His offering was one silver dish…” – Rabbi Berekhya said: The prince of Gad presented his offering corresponding to the exodus from Egypt. Why did he do so? It is because his father blessed him with regiments, as it is stated: “Gad will recruit a regiment and it will return intact” (Genesis 49:19). Jacob said that statement regarding the fact that he was destined to cross the Jordan as a vanguard into battle, just as it says: “And your servants will cross, all the vanguard [ḥalutz] of the host, before the Lord into battle…” (Numbers 32:27). Regarding the exodus from Egypt, host is written, just as it says: “All the hosts of the Lord departed [from the land of Egypt]” (Exodus 12:41), and it is stated: “The children of Israel ascended armed [ḥamushim] [from the land of Egypt]” (Exodus 13:18); ḥamushim is the same as ḥalutzim. The Land was distributed to those who departed from Egypt, just as it says: “I will give it to you as a heritage, I am the Lord” (Exodus 6:8), and the descendants of Gad aided them until the land was conquered and distributed to all of them, that is why their prince presented his offering regarding the exodus from Egypt. Rabbi Berekhya said: He began presenting his offering corresponding to what befell them from the day that Jacob and his sons descended to Egypt, until they departed. That is what is written: “His offering was one silver dish,” corresponding to Yokheved, Moses’s mother, in whose regard it is stated: “A man of the house of Levi went and took a daughter of Levi” (Exodus 2:1); it teaches that Amram divorced her and then took her back. That is why he presented a dish. Do not read it as ke’arat, but rather, as keraat, because she was severed [nikraat] from him. The letters of this are the letters of that. “One silver [kesef],” as Amram longed to take her back as a wife on account of Miriam, Aaron’s sister. That is why it is called kesef, because of the longing, just as it says: “My soul longs [nikhsefa], and also yearns, [for the courtyards of the Lord]” (Psalms 84:3). And it says: “Because you longed [nikhsof nikhsafta] for your father’s house…” (Genesis 31:30). “One [aḥat],” do not read it as aḥat, but rather, as aḥot, sister, as when she was Aaron’s sister, she prophesied and said to her father that he should take back his wife, who was destined to bear a son who would redeem Israel. In that regard it is stated: “Miriam the prophetess, sister of Aaron…” (Exodus 15:20). Was she Aaron’s sister and not Moses’s sister? It is because Moses had not yet been born, and that is why, when Moses was cast into the Nile, she went and saw what would befall Moses and what would be the fate of her prophecy, just as it says: “His sister stationed herself at a distance [to ascertain what would be done to him]” (Exodus 2:4). That is, “one silver.” “Its weight one hundred and thirty” (Numbers 7:43), it is because she [Yokheved] was one hundred and thirty years old when Moses was born. How so? It is because Yokheved was born between the walls (Namely, on the border of Egypt.) when Israel descended to Egypt. That is why she entered into the tally of those who descended to Egypt, as it is stated: “All the people, his sons and his daughters, thirty-three” (Genesis 46:15). In the generalization, you find thirty-three, but in the details, you find only thirty-two. Why? It is because Yokheved was born between the walls, and was among those who arrived in Egypt. Do we not know that she was born in Egypt; after all, her name was not mentioned with the names of those who arrived? It is, rather, to say to you that she was born in Egypt between the walls when they entered Egypt, but her conception was not in Egypt. Go out and reckon: From the day that our ancestors descended to Egypt until the day that Moses was born, there were one hundred and thirty years, as Israel was in Egypt for two hundred and ten years. From where is it derived? “Descend [redu] (The numerical value of redu is reish – 200 + dalet – 4 + vav – 6 = 210.) there” (Genesis 42:2). Subtract from them eighty years, that was Moses’s age when Israel departed from Egypt; one hundred and thirty remain. We learn that Yokheved was one hundred and thirty years old when Moses was born. “One silver [kesef] basin [mizrak]” (Numbers 7:43), this is Moses, who was cast into the Nile. (The word kesef is an allusion to the fact that his mother longed [nikhsefa] for him.) Alternatively, that he was banished [nizrak] from Egypt, as it is stated: “Moses fled…” (Exodus 2:15). “Seventy shekel, in the sacred shekel,” these are the seventy elders whom Moses appointed, all of them prophets, from those that the Holy One blessed be He said to him: “You shall come, you and the elders of Israel to the king…” (Exodus 3:18). Likewise, it says: “Gather to Me seventy men of the elders of Israel…” (Numbers 11:16). “Both of them full of high quality flour mixed with oil as a meal offering,” as he and they, all of them were filled with the Divine Spirit, and they were filled with the Divine Spirit from the spirit of Moses, but Moses lacked nothing, like a person who lights one candle from another, the candle is kindled but the other lacks nothing; like a person who smells a citron, he enjoys it, but the citron lacks nothing. “As a meal offering [leminḥa],” just as it says: “It was, as the spirit rested [keno’aḥ] upon them, they prophesied…” (Numbers 11:25). Another matter, “both of them full,” corresponding to Eldad and Meidad, just as it says: “Two men remained in the camp, the name of the one was Eldad, [and the name of the second was Meidad]” (Numbers 11:26). “As a meal offering,” just as it says: “The spirit rested upon them…and they prophesied…” (Numbers 11:26). “One gold ladle, ten shekels, full of incense” (Numbers 7:44). “One…ladle [kaf],” as it was at the hand of Moses that the Egyptians were stricken with ten plagues; that is: “gold…ten shekels.” Why were some of the vessels of silver and some of gold? It is to say to you that the latter, that were of gold, correspond to the plunder at the sea, as just as gold is more beautiful and valuable than silver, so, the plunder at the sea was greater than the one in Egypt. Regarding these and those, it is stated: “We will craft you golden earrings” (Song of Songs 1:11); this is the plunder at the sea,“with studs of silver” (Song of Songs 1:11); this is the plunder in Egypt. Likewise, it says: “You came to great beauty [baadi adayim]” (Ezekiel 16:7), (Another meaning of adi is gem or jewel. baadi) , this is the plunder in Egypt, adayim, this is the plunder at the sea. That is “full of incense,” as all Israel were filled with silver, gold, and all sorts of spices. Likewise, it says: “Your branches are an orchard of pomegranates…. Lavender and saffron, lemongrass and cinnamon” (Song of Songs 4:13–14); that is “full of incense.” Another matter, one hundred and thirty of the dish, seventy of the basin, and ten of the ladle total two hundred and ten, corresponding to the two hundred and ten years that Israel spent in Egypt from the day that Jacob descended to Egypt until they departed from there. “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:45). “One goat as a sin offering” (Numbers 7:46). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Elyasaf son of Deuel” (Numbers 7:47). “One young bull” (Numbers 7:45), it mentioned three species for a burnt offering, corresponding to the three good leaders that the Holy One blessed be He granted Israel, Moses, Aaron, and Miriam, as it is stated: “I sent before you Moses, Aaron, and Miriam” (Micah 6:4). He gave them manna due to the merit of Moses, clouds of glory due to the merit of Aaron, and a spring due to the merit of Miriam. Another matter, why are three species of burnt offering stated? It is corresponding to the three good attributes that Israel possessed in Egypt, by whose merit they were redeemed: that they did not change their names, they did not change their language, and they separated themselves from licentiousness. “One goat as a sin offering” (Numbers 7:46), corresponding to the paschal offering that the Holy One blessed be He commanded, to perform it with a goat to connote their withdrawal from idol worship. This is because Israel were idol worshippers in Egypt, and the attribute of justice would not have allowed them to be redeemed until they withdrew from it. For the withdrawal from idol worship that they performed, they were redeemed, just as it says: “I will see the blood and I will pass over you…” (Exodus 12:13). That is why they sacrificed a goat as a sin offering corresponding to it, as, for the iniquity of idol worship, they would sacrifice a goat as a sin offering. (See Numbers 15:27.) “And for the peace offering, two cattle” (Numbers 7:47), corresponding to Jacob and Joseph, by whose merit Israel was redeemed from Egypt, as it is stated: “With Your arm, You redeemed Your people, the sons of Jacob and Joseph, Selah” (Psalms 77:16). Alternatively, corresponding to Moses and Aaron, as they performed all the wonders, and it is at their hand that they departed, as it is stated: “Moses and Aaron performed all these wonders…” (Exodus 11:10). “Five rams” (Numbers 7:47), why three species? It is corresponding to the patriarchs, as the Holy One blessed be He remembered the covenant that He made with them, and redeemed them, as it is stated: “God heard their groaning, and God remembered His covenant with Abraham, with Isaac and with Jacob” (Exodus 2:24). Why five of each? It is because their tally equals fifteen, corresponding to the patriarchs and the tribes who are fifteen, as, just as the Holy One blessed be He took an oath to the patriarchs, so He took an oath to the tribes, as it is stated: “The oaths said to the tribes, Selah” (Habakkuk 3:9). Alternatively, why fifteen? It is because they were redeemed on the fifteenth of Nisan, as it is stated: “On the day after the paschal offering, [the children of Israel departed]” (Numbers 33:3). And it says: “I acquired her for Me for fifteen silver pieces” (Hosea 3:2). (This verse is expounded to mean that the Holy One blessed be He acquired the children of Israel on the fifteenth of Nisan.) “This was the offering of Elyasaf” (Numbers 7:47), when the Holy One blessed be He saw that he presented his offering corresponding to the order of the redemption from Egypt, He began lauding his offering: “This was the offering of Elyasaf son of Deuel.”

Bereshit Rabbah 91:2

“Jacob said to his sons: Why do you make yourselves conspicuous?” – he said to them: ‘Do not take out bread [perusa] perutot]> in your hands, (The midrash is based on the premise that there was no shortage of food in Jacob’s household.) and do not enter all of you in one entrance, due to the evil eye.’ (So as not to arouse envy.) “He said: Behold, I have heard that there is grain in Egypt. Go down there and acquire grain for us from there, and we will live and not die” (Genesis 42:2). “He said: Behold, I have heard…Go down [redu]…and acquire…for us from there” – Rabbi Abba bar Kahana said: He informed them that they were destined to spend two hundred and ten years there, the numerical value of redu. (Reish – 200 + dalet – 4 + vav – 6 = 210.) “Ten of Joseph’s brothers went down to acquire grain from Egypt” (Genesis 42:3). “But Benjamin, Joseph’s brother, Jacob did not send with his brothers, as he said: Lest disaster befall him” (Genesis 42:4). “Ten of Joseph’s brothers went down” – Rabbi Binyamin said: From the fact that it says “Joseph’s brothers,” do I not know that they are ten? Astonishing! It is, rather, nine parts were for fraternity, and one to acquire grain. (The primary motivation for the brothers in their journey to Egypt was to locate Joseph, rather than the purchase of grain. ) “But Benjamin, Joseph's brother…” (Since the verse specifies that Joseph’s brothers came with the exception of Benjamin, it was obvious that there were ten. This confirms the need for the previous statement of the midrash (Hamidrash HaMevoar).)

Bereshit Rabbah 91:6

Another matter, “Jacob saw that there was grain [shever] in Egypt” – was Jacob in Egypt that he saw grain in Egypt, such that the verse states: “Jacob saw that there was grain in Egypt”? But did he not say [differently] to his sons, [as it is stated]: “He saidBehold, I have heard [that there is grain in Egypt]”? It is, rather, that from the day that Joseph was abducted, the Divine Spirit left him, and he would see but not see, hear but not hear. (He had from the Divine Spirit a vague idea of things that he would not otherwise know, but he did not have a clear understanding of them. ) Why does it not say “there was food in Egypt,” but instead it is written: “That there was grain [shever] in Egypt”? Is it not already stated: “The entire land of Egypt was hungry”? Why does the verse state: “There was grain [shever]”? Rather, do not read it as “there was grain [shever],” but rather, “there was hope [sever],” as he foresaw that his hope was in Egypt. What was that? That was Joseph. “Jacob said to his sons: Why do you make yourselves conspicuous?” Jacob said to his sons: ‘You are mighty, you are handsome, do not enter through one gate and do not stand in one place, so that the evil eye will not have dominion over you.’ “Behold, I have heard that there is grain in Egypt. Go down there.” What is “go down”? He foresaw that they would descend and be enslaved in Egypt. Another matter, “go down there” – as anyone who purchases grain from the marketplace, descent is written in his regard. (This is because he is dependent upon market conditions for his basic sustenance (Etz Yosef). ) “Joseph’s brothers descended” (Genesis 42:3). The verse should have said: “The children of Israel.” It is that initially, they did not treat him with brotherhood and sold him, but ultimately they had regrets and were saying: ‘When will we descend to Egypt and return our brother to his father?’ When their father told them to descend to Egypt, they all came to a consensus to return him. Rabbi Yehuda bar Simon said: Joseph, too, knew that his brothers were descending to Egypt to acquire food. What did he do? He positioned guards at all the entrances and said to them: ‘See each one who enters to acquire food, and write his name and his father’s name.’ In the evening, they would bring the notes to him. This is what they did. When Jacob’s sons came, each and every one entered through his own gate, and they wrote their names. In the evening, they brought [Joseph] the notes. This one read: ‘Reuben son of Jacob,’ another read: ‘Simeon son of Jacob,’ and another ‘Levi,’ and likewise, all the gatekeepers, each one brought his own. Immediately, Joseph said: ‘Seal all the storehouses and keep open one storehouse.’ He gave their names to the proprietor of the storehouse. He said to him: ‘See, when these people come to you, apprehend them, and send them before me.’ Three days passed and they did not come. Immediately, Joseph took seventy mighty men from the king’s palace and dispatched them to the marketplace. They went and found them in the marketplace of harlots. What was the nature of their presence in the marketplace of harlots? It is that they said: ‘Our brother Joseph is fair of form and fair of appearance; perhaps he is in a tent.’ (Perhaps he was forced to work as a male prostitute (Matnot Kehuna). ) They apprehended them and brought them before Joseph. “Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:7). “Joseph recognized his brothers, but they did not recognize him” (Genesis 42:8). “Joseph remembered the dreams that he dreamed about them, and said to them: You are spies; to see the nakedness of the land you have come” (Genesis 42:9). “They said to him: No, my lord, but your servants have come to acquire food” (Genesis 42:10). “We are all the sons of one man; we are sincere, your servants have not been spies” (Genesis 42:11). “And he said to them: No, to see the nakedness of the land you have come” (Genesis 42:12). “They said: We, your servants, are twelve brothers, sons of one man in the land of Canaan and, behold, the youngest is with our father today, and one is absent” (Genesis 42:13). Immediately, “he acted as a stranger [vayitnaker] to them, and spoke harshly to them” – it teaches that he became like a stranger [nokhri] to them. He took the goblet and struck it. He said to them: ‘I see in my goblet that “you are spies.”’ They said to him: ‘“We are sincere”; however, this is what our father commanded us: Do not enter through one gate…’ He said to them: ‘What is the nature of your presence in the marketplace of harlots? Were you not afraid of the evil eye? Was that not your father’s command?’ They said to him: ‘We lost something and we were seeking it there.’ He said to them: ‘What was the lost item? I see in my goblet that two of you destroyed the big city of Shekhem, and then you sold your brother to Arabs.’ Immediately, they were shocked and said to him: “We, your servants, are twelve brothers, sons of…our father.” He said to them: ‘And where are the other two?’ They said to him: “One is absent” – dead; and “the youngest is with our father today.” He said to them: “Bring your youngest brother to me…” (Genesis 42:34). He took Simeon and incarcerated him before their eyes, because it was he who had pushed him into the pit. He separated him from Levi, so they would not conspire against him. Simeon said to his brothers: ‘So you did to Joseph, and so you seek to do to me?’ (You also sinned in the sale of Joseph. Do not leave me here; stay and bear the burden of punishment together with me (Maharzu). ) They said to him: ‘What shall we do? The people of our household will die of starvation.’ He said to them: ‘Do what you want. Now, I will see who will take me into prison.’ (Shimon planned to resist being taken to prison. ) At that moment, Joseph sent to Pharaoh and said to him: ‘Send me seventy of your mighty men, as I have found robbers and I seek to shackle them.’ At that time he sent them to him, and Joseph’s brothers were looking to see what he sought to do. Joseph said to those mighty men: ‘Take him into prison.’ When they drew near to him, he screamed at them. When they heard his voice, they fell on their faces and their teeth broke, as it is stated: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Manasseh was sitting before his father. His father said: ‘You get up.’ Immediately, Manasseh stood and struck him with one blow, took him into prison, and shackled him. [Joseph] said to [his brothers]: ‘This one will be incarcerated until you bring your brother “and your statements will be verified”’ (Genesis 42:20). Immediately, “Joseph commanded and they filled their vessels” (Genesis 42:25). They went to their father and related to him the entire incident. Their father responded and said to them: ‘Where is Simeon?’ They said: ‘He seized him for our youngest brother.’ He said to them: “You have bereaved me.” “Reuben spoke to his father, saying: Kill my two sons.” [Jacob] said to him: ‘Are your sons not my sons?’ Judah said to them: ‘Leave the elder until the bread is finished.’ (Jacob was refusing to send Benjamin. Judah advised his brothers not to continue pleading but to wait until the bread was finished, when Jacob would have to agree. ) Judah said to him: ‘Father, if Benjamin goes with us, perhaps he will be apprehended and perhaps he will not be apprehended. But if he does not go with us, we will all die of starvation. It is preferable that you forsake the uncertain and seize the certain.’ He said: ‘Who will guarantee him?’ He said to him: ‘I will,’ as it is stated: “I will guarantee him; from me you can demand him” (Genesis 43:9). That is why it is stated: “Jacob saw that there was grain [shever] in Egypt.” (The midrash interprets the word shever to mean disaster, as Jacob was afraid of the possibility that Benjamin would be harmed (Matnot Kehuna). Some commentaries suggest that this last line is an error and should not appear in the text (Nezer HaKodesh; Etz Yosef). )

Midrash Tanchuma Buber, Lech Lecha 12:1

R. Joshua of Sikhnin said in the name of R. Levi: The Holy One transmitted a sign (Gk.: semeion.) to Abraham that whatever had happened to him would happen to his children. (Cf. Gen. R. 40:6.) Abraham was chosen from the whole household of his father. Israel also was chosen from seventy tongues. It was said to Abraham (in Gen. 12:1): GO … < FROM YOUR FATHER'S HOUSE >; and it was said for Israel (in Exod. 3:17): AND I HAVE SAID: I WILL BRING YOU UP < OUT OF THE AFFLICTION OF THE LAND OF EGYPT >. It was said to Abraham (in Gen. 12:3): I WILL BLESS THOSE WHO BLESS YOU; and also for Israel (in Numb. 6:24): THE LORD BLESS YOU AND KEEP YOU. It was said to Abraham (in Gen. 12:2): [THEN I WILL MAKE YOU INTO A GREAT NATION, BLESS YOU], AND MAKE YOUR NAME GREAT; and also concerning Israel (in Deut. 4:8): AND WHAT GREAT NATION IS THERE < WHICH HAS STATUTES AND ORDINANCES AS RIGHTEOUS AS ALL THIS LAW THAT I SET BEFORE YOU THIS DAY >? Abraham was called an individual, as stated (in Ezek. 33:24): ABRAHAM WAS ONE (ehad); and also Israel (in I Chron. 17:21): AND WHO IS LIKE YOUR PEOPLE ISRAEL, A UNIQUE (ehad) NATION ON EARTH? Just as with Abraham, when he came to the land, there was a famine in the land; with Israel also, when they had settled in the land of Israel, there was famine, as stated (in Gen. 43:1): BUT THE FAMINE WAS SEVERE IN THE LAND. Just as Abraham went down to Egypt because of famine, [as stated (in Gen. 12:10): NOW THERE WAS A FAMINE IN THE LAND, AND ABRAM WENT DOWN TO EGYPT]; so with Israel, as stated (in Gen. 42:3): SO THE TEN BROTHERS OF JOSEPH WENT DOWN TO BUY GRAIN < FROM EGYPT >. Just as in the case of Abraham, when he went down to Egypt, the Egyptians provoked him; so in the case of Israel, as stated (in Exod. 1:10): COME, LET US (Egyptians) ACT SHREWDLY < TOWARD THEM (Israel), LEST THEY MULTIPLY >…. Just as in the case of Abraham, four kings engaged him in battle; (“Engage in battle” comes from the Hebrew root ZWG, which corresponds to the Greek zeugos or zugon.) so in the case of Israel, the nations are going to make an alliance (Gk.: omonoia.) against them, as stated (in Ps. 2:2): THE KINGS OF THE EARTH TAKE THEIR STAND, < AND THE RULERS TAKE COUNSEL TOGETHER AGAINST THE LORD AND AGAINST HIS ANOINTED >. Just as in the case of Abraham, the Holy One went out to fight before him and slew his enemies; so the Holy One has fought for Israel. In the age to come the Holy One is going out to fight their wars, as stated (in Zech. 14:3): THEN THE LORD WILL COME FORTH AND FIGHT WITH THOSE NATIONS AS WHEN HE FIGHTS IN THE DAY OF BATTLE.

Midrash Tanchuma Buber, Miketz 10:1

(Gen. 42:3:) SO JOSEPH'S TEN BROTHERS WENT DOWN < TO BUY GRAIN IN EGYPT >. Jacob said to them: Will you please not < all > enter by one gate (Gk.: pyle.) because of the evil eye? (Tanh., Gen. 10:8; Gen. R. 91:6; cf. 91:2; cf. also above, 10:8; below, 10:17.) And so they did. When they entered, they did not all enter as a unit, but each and every one all by himself. What did Joseph do? He posted guards over the entrance gates of Egypt. He said: Let each and every one who enters have his name and the name of his father written under your supervision. Then you are to bring their names to me. So, when the children of Jacob entered, each and every one all by himself, he (a guard) said: What is your name? So he told him: Reuben ben Jacob. And so it was with each and every one of them. < A guard > would write down his name and the name of his father. Then they brought < the names > to Joseph. Joseph immediately recognized them, as stated (in Gen. 42:8): SO JOSEPH RECOGNIZED HIS BROTHERS. He began to recall the dreams, as stated (in Gen. 42:9): NOW JOSEPH REMEMBERED THE DREAMS THAT HE HAD DREAMED ABOUT THEM. (Vs. 7:) BUT HE BECAME A STRANGER UNTO THEM, AND HE SPOKE HARSHLY WITH THEM. He began to treat them harshly, AND (ibid., cont.) HE SAID TO THEM: WHERE DO YOU COME FROM? When they said: From the land of Canaan, he said to Simeon and Levi: Are you accustomed to pillaging people just as you did at Shechem (in Gen. 34:25-26)? Ergo (in Gen. 42:7): AND HE SPOKE HARSHLY WITH THEM.

Midrash Tanchuma Buber, Miketz 10:2

(Gen. 42:8:) SO JOSEPH RECOGNIZED HIS BROTHERS, when they fell into his hands. (Gen. 42:8, cont.:) BUT THEY DID NOT RECOGNIZE HIM, (I.e., treat him like a brother.) when he had fallen into their hands. (Gen. R. 91:7.) David said (in Ps. 80:2 [1]): GIVE EAR, O SHEPHERD OF ISRAEL, WHO LEADS JOSEPH LIKE A FLOCK. (Cf. Gen. R. 91:5; Tanh., Gen. 10:7; PR 29/30B:1 (= 29:6 in the Breslau edition); M. Pss. 80:2.) Thus has R. Tanhuma expounded (on Gen. 42:2): GO DOWN THERE (RDW) < means > that he saw that they would go down and be enslaved in Egypt for two hundred and ten (i.e., the numerical value of RDW) years. (Tanh., Gen. 10:8; Gen. R. 91:2.) Another interpretation of GO DOWN. < These words are > to teach you that anyone who buys produce from the marketplace has a going down (in status). (Gen. R. 91:6. It is assumed here that such trade signifies misfortune, since normally one’s own land provided for basic needs. See Men. 103b.) (Gen. 42:3:) SO JOSEPH'S TEN BROTHERS WENT DOWN. "The children of Israel" is not written here but JOSEPH'S < TEN > BROTHERS. < It is so written > because at the beginning they had not treated him with brotherhood, in that they had sold him. Then they had finally repented and said: When shall we go down to Egypt and return Joseph to our father? So, when their father told them to go down to Egypt, they all went with one mind to return him. It is therefore written (in Gen. 42:3): SO JOSEPH'S < TEN > BROTHERS WENT DOWN. And why ten? Because it was up to them to end the divine punishment and annul the decree (of Gen. 15:13). You therefore find in the case of Sodom that Abraham went down from fifty < righteous > to ten. (The midrash is alluding to Abraham bargaining with the Holy One over the fate of Sodom in Gen. 18:22-33.) When he did not find ten, Abraham the Righteous was silent. Moreover, because there were not ten < righteous > in the generation of the flood, they were not saved. Indeed, there were none there except Noah, his three sons, and their wives, i.e., eight.

Midrash Tanchuma Buber, Miketz 17:1

What is written above on the matter (in Gen. 42:3)? SO JOSEPH'S TEN BROTHERS WENT DOWN. When they went down to Egypt, Joseph cunningly issued three prostagmata (The Greek word means “commands.”) {i.e., writs}:

Midrash Tanchuma, Lech Lecha 9:3

R. Joshua of Sikhnin was of the opinion that the Holy One, blessed be He, gave Abraham a sign that whatever happened to him would likewise happen to his descendants. He chose Abraham from among all those in his father’s house, as it is said: Thou art the Lord God who didst choose Abraham, and brought him forth out of Ur of the Chaldees, and gavest him the name of Abraham (Neh. 9:7). And He selected Abraham’s sons to be His chosen ones among the seventy nations, as is said: For thou art a Holy people unto the Lord thy God, and the Lord hath chosen thee to be His own treasured nation out of all the peoples that are upon the face of the earth (Deut. 14:2). He said to Abraham: Get thee, and to Abraham’s sons, He said: I will bring you up out of the affliction of Egypt unto the land of the Canaanite, and the Hittite, and the Emorite, etc. (ibid. 3:17). He promised Abraham: And I will bless thee, and make thy name great; and be thou a blessing (Gen. 12:2), and He told his sons: The Lord bless thee, and keep thee (Num. 6:24). To Abraham He said: I will make thee a great nation (Gen. 12:2), and to his descendants He said: And what great nation is there (Deut. 4:8). Concerning Abraham it is written: Abraham was one (Ezek. 33:24), and of Israel it is said: And who is like thy people Israel, a nation one in the earth (I Chron. 17:21). In reference to Abraham it is said: and hunger was in the land (Gen. 12:10), and about his descendants it is said: When they returned to Egypt, hunger was already in the land (ibid. 43:1). Abraham descended to Egypt because of famine, and his sons, also, descended because of famine, as is said: And Joseph’s ten brethren went down to buy corn from Egypt (ibid. 42:3). When Abraham descended the Egyptians approached him, and the Egyptians beheld the woman that she was very fair (ibid. 12:14), and concerning his descendants, the Egyptians declared: Come, let us deal wisely with them lest they multiply, and it come to pass, that when there befalleth us any war, they also join themselves unto our enemies, and fight against us, and get them up out of the land (Exod. 1:10).

Midrash Tanchuma, Miketz 6:5

As soon as Jacob heard that there was corn in Egypt, he said to his sons: Get you down thither, and buy for us from them, etc. And Joseph’s ten brethren went down (ibid. 42:2–3). Why did all ten go? Because in that number resides the power to set aside retribution. (Because ten comprise a minyan and so they could beseech God as a congregation.) For example, when the Holy One, blessed be He, was about to destroy Sodom, our patriarch Abraham pleaded for heavenly mercy in their behalf. He spoke first of fifty men, but finally reduced the number to ten, as it is said: Peradventure ten shall be found there (ibid. 18:31). Ten men also comprise a congregation, as is said: How long shall I bear with this evil congregation (Num. 14:27), and God standeth in the congregation of God (Ps. 82:1). Hence Scripture states: Joseph’s ten brethren went down (Gen. 42:3). Just as in the case of Sodom, Scripture speaks here of ten. And the sons of Israel came to buy among those that came (Gen. 42:5), in order that no one would recognize them. The Holy One, blessed be He, declared: Because you have said: We shall see what will become of his dreams (ibid. 37:20), his dream was fulfilled. Joseph saw his brothers and recognized them, but they did not recognize him, for they had felt no compassion for him, while Joseph recognized them because he pitied them.

Midrash Tanchuma, Vayishlach 8:1

And God said unto Jacob: “Arise, go up to Beth-El” (Gen. 35:1). May our master teach us: How many times is a man’s “account book” (The heavenly ledger wherein man’s deeds are recorded.) open? Thus did our masters teach us: A man’s account book is opened three times: when he journeys alone upon a highway; when he resides in a dilapidated house; when he vows and fails to fulfill. R. Aha the son of Jacob deduced the first statement from the biblical verse If harm befall him by the way (Gen. 42:3). R. Eliezer the son of R. Yosé the Galilean stated: If you should discover that a righteous man is setting out on a journey, leave even three days earlier or three days later in order to travel with him. But if you should see a wicked man setting out on a journey, leave three days earlier or three days later in order not to go with him, as it is said: Set thou a wicked man over him; and let an adversary stand at his right hand (Ps. 109:6). A righteous man, however, is accompanied by angels of peace, as it is said: For He will give his angels charge over thee (ibid. 91:11).

Pirkei DeRabbi Eliezer 38:13

Rabbi Jannai said: The sale of Joseph was not atoned by the tribes until they died, as it is said, "And the Lord of hosts revealed Himself in mine ears, Surely this iniquity shall not be purged from you till ye die" (Isa. 22:14). Owing to the sale (of Joseph) a famine came into the land of Israel for seven years, and the brethren of Joseph "went down to buy corn" (Gen. 42:3) in Egypt. And they found Joseph (still) living, and they absolved themselves of the ban; and Jacob heard about Joseph that he was living, and his soul and his spirit revived. Did their father Jacob's spirit die, so that it had to be revived? But, owing to the ban, the Holy Spirit had departed from him, and when they had removed the ban the Holy Spirit rested on him as at first; that || is what is written, "The spirit of Jacob their father revived" (Gen. 45:27).

Quoting Commentary

Rashi explains that the Hebrew word "שִׁבְרוּ" in Isaiah 55:1 means "buy," as seen in Genesis 42:3.

Rashi on Isaiah 55:1:3

buy Heb. שִׁבְרוּ. Comp. (Gen. 42:3) “To buy (לִשְׁבֹּר) corn,” buy.

Talmud

The text discusses the importance of not speaking before someone wiser, not interrupting others, and not responding too quickly. It uses examples from the story of Job, highlighting how each character spoke in turn and waited for their turn. It also mentions different biblical figures who exemplify appropriate and inappropriate ways of speaking, such as Judah and Reuben. Finally, it emphasizes the value of admitting to the truth, citing Moses and the daughters of Tzelophechad as examples.

Avot DeRabbi Natan 37:13

And he does not become agitated and respond too quickly. This is Elihu ben Berakhel HaBuzi, as it says (Job 32:7), “I said to myself: Let age speak first.” This teaches that they were sitting in silence before Job. When he would stand up, they would stand up. When he would sit down again, they would sit down again. When he ate, they would eat. When he drank, they would drink. Finally, he asked permission to speak, as it says (Job 3:1, 3), “Afterward, Job began to speak, and cursed the day of his birth.” And he said, “Perish the day on which I was born, and the night it was announced: A male has been conceived!” Perish the day that my father came to my mother and she told him: I am pregnant. And how do we know that they did not all start speaking at the same time? For it says (Job 3:2), “Job answered and said…” and then (Job 4:1), “Elifaz HaTeimani answered and said…” and then (Job 8:1), “Bildad HaShukhi answered and said…” and then (Job 11:1), “Tzofar HaNa’amati answered and said…” and then (Job. 32:6), “Elihu ben Berakhel HaBuzi answered and said….” The book lays them out one at a time (however), to let everyone know that a wise person does not speak before someone who is greater in wisdom. And does not interrupt his fellow. And does not become agitated and respond quickly. He asks appropriately. This is Judah, as it says (Genesis 43:9), “I will pledge myself for him.” He asks inappropriately. This is Reuben, as its says (Genesis 42:3), “Reuben said to his father: Let my two sons die!” He speaks of first things first. This is Jacob. And some say this is Sarah. And last things last. These are the men of Haran. And he admits to what is true. This is Moses, as it says (Deuteronomy 5:25), “The Eternal said to me…they did well to speak thus.” So, too, did the Holy Blessed One admit to what was true, as it says (Numbers 27:7), “The daughters of Tzelophechad have spoken correctly.”

Targum

In Genesis 42:3, Onkelos and Targum Jonathan both recount how Joseph's ten brothers went to Egypt to buy grain.

Onkelos Genesis 42:3

Yoseif’s ten brothers went down to buy grain from Egypt.

Targum Jonathan on Genesis 42:3

And the ten brothers of Joseph went down to buy corn from Mizraim.

וְאֶת־בִּנְיָמִין֙ אֲחִ֣י יוֹסֵ֔ף לֹא־שָׁלַ֥ח יַעֲקֹ֖ב אֶת־אֶחָ֑יו כִּ֣י אָמַ֔ר פֶּן־יִקְרָאֶ֖נּוּ אָסֽוֹן׃ 4 J for Jacob did not send Joseph’s brother Benjamin with his brothers, since he feared that he might meet with disaster.
Ibn Ezra mentions harm and death, Radak explains Binyamin's unique relationship to Joseph, Rashi explains the fear of mischief befalling Binyamin, and Benjamin was not sent with the other brothers to avoid disaster. The Midrash highlights the true purpose of their journey - to find Joseph, not just to buy grain. The Talmud discusses Rabbi Neḥunya ben HaKana's opinion on harm caused by man versus harm caused by Heaven, while Rav Adda bar Ahava argues against this distinction. Yaakov did not send Binyamin with his brothers to Egypt because he feared misfortune or death might befall him, as he was still a young man according to the Targum.

Commentary

Ibn Ezra mentions harm and death. Radak explains Binyamin's unique relationship to Joseph. Radak elaborates on the concept of mishaps and why Yaakov was concerned for Binyamin's safety. Rav Hirsch discusses the different meanings of the Hebrew words related to calling and meeting. Rashi explains the fear of mischief befalling Binyamin. Benjamin was not sent with the other brothers to avoid disaster.

Ibn Ezra on Genesis 42:4:1

HARM. Death.

Radak on Genesis 42:4:1

ואת בנימין... אחי יוסף, he is mentioned once more as “Joseph’s brother” as he was the only full brother Joseph had, being a brother both from the same father and the same mother.

Radak on Genesis 42:4:2

אסון, a mishap brought about either by man or by direct heavenly intervention, a natural disaster, for instance. Yaakov’s fear was based on a mishap having befallen Joseph at the time (as he had been led to believe). The Talmud in Ketuvot 30 describes mishaps caused by “man” as thorns and thistles, and the like. [based on Proverbs 22,5. The assumption appears to be that such “mishaps” are preventable by man being careful.] We may well ask why Yaakov was afraid of a mishap that might befall Binyamin while he was on the way more than he was afraid of a mishap which might befall him at home? The answer is that mishaps which befall people on a journey are statistically far more frequent than those that befall a person while he is at home. Wild animals, bandits, etc., are usually roaming on much traveled routes. Due to the likelihood of encountering such hazards while traveling, even righteous people who have no reason to fear G’d’s retribution for any wrongs they may have committed, need to be especially careful in any situation which is known to be especially hazardous, and they must not ignore such dangers by relying on G’d to keep them safe. Even if they would be saved from some danger through a miracle G’d would perform for them, their accumulated merits would be diminished thereby. Our sages have found an allusion to all this in Deuteronomy 6,15 לא תנסו את ה' אלוקיכם, “do not cause the Lord your G’d to have to perform a miracle for you.” We find proof that even an outstanding man such as the prophet Samuel when sent to anoint a successor to King Sha-ul and setting out on the way to Chevron to anoint one of Yishai’s sons, was afraid and said so to G’d. G’d Himself told him what precautions to take. (Samuel I 16,2) In view of the above it is not surprising therefore that Yaakov was especially concerned about Binyamin’s safety during the journey.

Rashi on Genesis 42:4:1

פן יקראנו אסון LEST MISCHIEF BEFALL HIM — And at home could not mischief befall him?! Rabbi Eliezer the son of Jacob said: We may infer from this that Satan accuses a man at the time of danger (Midrash Tanchuma, Vayigash 1).

Rav Hirsch on Torah, Genesis 42:4:1

קרא .פן יקראנו אסון verwandt mit קרח ,קרע ,קרה, eine Familie scheinbar disparater Begriffe: Rufen, Treffen, Zerreißen, Frost und Eis. Sie sind jedoch nur Modifikation eines Grundgedankens:

Rav Hirsch on Torah, Genesis 42:4:2

קרא, Rufen: jemanden aus der Richtung, die er inne hat, veranlassen, sie freiwillig zu verlassen und לקראתי: in meine Richtung zu kommen.

Rav Hirsch on Torah, Genesis 42:4:3

קרע, Zerreißen, die Teile eines Körpers aus ihrer natürlichen Richtung in die entgegengesetzte bringen. Während קרא bloß die Aufforderung ist, die bisherige Richtung freiwillig zu verlassen, heißt קרע dies gewaltsam tun. Gewaltsame Überwindung der Kohäsionskraft. Jedes Teilchen wird gewaltsam aus seiner Richtung herausgerufen. Es ist uns bereits bekannt, wie ׳ח größtenteils das Gegenteil von ע bedeutet, so נח das zur Ruhe gekommene נע. Wenn קרע die Teilchen eines Körpers in die der Kohäsionskraft entgegengesetzte Richtung bringt, so tut

Rav Hirsch on Torah, Genesis 42:4:4

קרח, der Frost, das Gegenteil. Er bringt die Teilchen eines Körpers, die natürlich eine der Kohäsion entgegengesetzte Richtung haben, zerfließen, zusammen, hemmt ihre zerfließende Bewegung, macht sie kohärierend: fest. קרע "ruft" die Teilchen auseinander, קרח "ruft" sie zusammen.

Rav Hirsch on Torah, Genesis 42:4:5

קרה, treffen. Alle jene Einflüsse, gleichviel ob glücklich oder unglücklich, welche einen Gegenstand oder Menschen aus seiner natürlichen oder selbstgewählten Richtung herausrufen und ihn veranlassen, eine andere einzuschlagen, heißen: מקרה. Wir nennen alle von uns nicht berechneten, außer unserer Berechnung liegenden Ereignisse: Zufall, מקרה. Es ist aber vielleicht nichts also berechnet, also von dem Leiter aller Ereignisse gefügt, als das, was wir Zufall nennen. Wir haben es nicht berechnet, aber es ist vielleicht Berechnung des größten Rechenmeisters. In der objektiven Wirklichkeit ist das "Zufallende" ein "Zugeschicktes". פן יקראנו: er wird in einer Richtung gehen, es kann aber etwas kommen, was ihn gerade aus dieser Richtung hinausruft. Daraus folgt aber, daß מקרה ,קרי, der "Ruf einen "Rufenden" voraussetzt. Unser Ausdruck, "es ereignet sich" ist heidnisch. Nichts gestaltet sich selbst, alles wird gestaltet. Nur der Mensch in seiner freien sittlichen Willenstätigkeit bestimmt sich selbst. — So heißen auch diejenigen Mittel, welche aufgeführte Bausteine aus ihrer natürlichen in die dem Menschen beliebige Richtung halten: קורות, Balken.

Rav Hirsch on Torah, Genesis 42:4:6

אסון, irgend ein überwältigendes Ereignis, Unglück. Es scheint verwandt mit ,חצן חסן .חסן: etwas mit Macht zusammen fassen. Davon חָסוֹן das Starke, Gewaltige, das viele Kraft in sich vereinigt. חצֶן: der starke, haltende Arm. Vielleicht auch חשן: der die Brust panzernde Schild. Möglich auch, daß און, eine milde Form von אסן, das Organ bezeichnet, das eine reiche Fülle von Eindrücken aufnimmt und durch welches der Mensch eigentlich dem mächtigsten Einfluss des andern geöffnet ist.

Steinsaltz on Genesis 42:4

But Benjamin, Joseph’s brother on his mother’s side as well, Jacob did not send with his other brothers, as he said: Lest disaster befall him.

Midrash

Jacob advised his sons not to draw attention to themselves by carrying bread openly and entering together through one entrance. He sent them to Egypt to acquire grain, hinting at their 210-year exile. Ten brothers went, leaving Benjamin behind to protect him. The Midrash highlights the true purpose of their journey - to find Joseph, not just to buy grain.

Bereshit Rabbah 91:2

“Jacob said to his sons: Why do you make yourselves conspicuous?” – he said to them: ‘Do not take out bread [perusa] perutot]> in your hands, (The midrash is based on the premise that there was no shortage of food in Jacob’s household.) and do not enter all of you in one entrance, due to the evil eye.’ (So as not to arouse envy.) “He said: Behold, I have heard that there is grain in Egypt. Go down there and acquire grain for us from there, and we will live and not die” (Genesis 42:2). “He said: Behold, I have heard…Go down [redu]…and acquire…for us from there” – Rabbi Abba bar Kahana said: He informed them that they were destined to spend two hundred and ten years there, the numerical value of redu. (Reish – 200 + dalet – 4 + vav – 6 = 210.) “Ten of Joseph’s brothers went down to acquire grain from Egypt” (Genesis 42:3). “But Benjamin, Joseph’s brother, Jacob did not send with his brothers, as he said: Lest disaster befall him” (Genesis 42:4). “Ten of Joseph’s brothers went down” – Rabbi Binyamin said: From the fact that it says “Joseph’s brothers,” do I not know that they are ten? Astonishing! It is, rather, nine parts were for fraternity, and one to acquire grain. (The primary motivation for the brothers in their journey to Egypt was to locate Joseph, rather than the purchase of grain. ) “But Benjamin, Joseph's brother…” (Since the verse specifies that Joseph’s brothers came with the exception of Benjamin, it was obvious that there were ten. This confirms the need for the previous statement of the midrash (Hamidrash HaMevoar).)

Quoting Commentary

Rashi explains that in times of danger, one must guard against evil, as Satan accuses men during these times. The mention of ten brothers going to Egypt signifies their divided feelings towards Joseph, with the exception of Benjamin, who was the only remaining son of Jacob's beloved wife Rachel. The word "ason" is used to describe calamity and disaster in the story of Jacob, Joseph, and Benjamin, appearing multiple times in the narrative.

Covenant and Conversation; Exodus; The Book of Redemption, Mishpatim, Text and Interpretation; The Case of Abortion 10

The word ason means “mischief, evil, harm, calamity, disaster.” Jacob uses it when his sons tell him that the viceroy of Egypt (Joseph) insists that they bring their youngest brother Benjamin with them when they return, if they are to be cleared of the charge of spying. With Joseph missing, Benjamin is the only son left of Jacob’s beloved wife Rachel, who died giving birth to him. Jacob initially refuses to give permission for Benjamin to leave home, saying: “If you take this one from me, too, and he meets with disaster (ason), you will send my white head down to the grave in sorrow” (Genesis 44:29). (The word appears three times in the Jacob-Joseph-Benjamin story (Genesis 42:4, 42:38, 44:29) and twice in the present context (Exodus 21:22, 23). These are the only occurrences in the Hebrew Bible.)

Rashi on Deuteronomy 23:10:1

כי תצא וגו׳ ונשמרת WHEN [THE HOST] GOETH FORTH [AGAINST THINE ENEMIES], THEN KEEP THEE [FROM EVERY EVIL THING] — because Satan accuses men in time of danger (Jerusalem Talmud Shabbat 2:6; Midrash Tanchuma, Vayigash 1 on Genesis 42:4; cf. Rashi on that verse and our Note thereon).

Rashi on Genesis 42:3:2

עשרה TEN — What is the mention of this number intended to tell us? Is it not written (Genesis 42:4) “but Benjamin, Joseph’s brother did he not send” (and we therefore know that only ten brothers went to Egypt)? But it means to suggest that so far as their feeling of brotherhood towards Joseph was concerned they were divided into ten, because the love and hatred that all of them bore him were not alike, where as in regard to buying corn they were at one and united (Genesis Rabbah 91:2).

Talmud

Rabbi Neḥunya ben HaKana's opinion is based on the distinction between harm caused by man and harm caused by Heaven, exempting one from payment in both cases. However, Rav Adda bar Ahava argues that Jacob's warning to his sons about harm befalling Benjamin could refer to dangers caused by man or by Heaven, refuting the idea that only one type of harm was being warned against.

Ketubot 30a:6

The Gemara asks: What is the rationale for the opinion of Rabbi Neḥunya ben HaKana? Abaye said: It states the word harm at the hands of man, in the verse “But if any harm follow, then you shall give a soul for a soul” (Exodus 21:23) and it states the word harm at the hand of Heaven, in the verse in which Jacob states: “My son shall not descend with you…and harm befalls him on the way” (Genesis 42:38). Just as with regard to harm that is stated at the hands of man, e.g., one who kills and is liable to be executed, one is exempt from the associated payment, so too, with regard to harm that is stated at the hand of Heaven, one is exempt from the associated payment.

Ketubot 30a:7

Rav Adda bar Ahava strongly objects to this: From where is it derived that when Jacob is warning his sons he is warning them about cold and heat [tzinim paḥim], which are at the hand of Heaven? Perhaps he was warning them about a lion and thieves, which are harm at the hands of man, meaning that unlike heat and cold, these dangers are not calibrated by God. The Gemara refutes this: Is that to say that Jacob warned them about this harm at the hand of man, but about that harm at the hand of Heaven he did not warn them? Jacob warned them about all potentially harmful matters that might befall Benjamin, not merely one particular form of catastrophe.

Targum

Yaakov did not send Binyamin with his brothers to Egypt because he feared that misfortune or death might befall him, as he was still a young man. (Onkelos Genesis 42:4, Targum Jonathan on Genesis 42:4)

Onkelos Genesis 42:4

But Binyamin, Yoseif’s brother, Yaakov did not send along with his brothers, for he [Yaakov] said, Misfortune [Death] might befall him.

Targum Jonathan on Genesis 42:4

But Benjamin, Joseph's brother, Jakob sent not down with his brethren; for he said, Behold, he is a youth, and I fear lest death should befall him.

וַיָּבֹ֙אוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לִשְׁבֹּ֖ר בְּת֣וֹךְ הַבָּאִ֑ים כִּֽי־הָיָ֥ה הָרָעָ֖ב בְּאֶ֥רֶץ כְּנָֽעַן׃ 5 E Thus the sons of Israel were among those who came to procure rations, for the famine extended to the land of Canaan.
Chasidut explains Joseph's behavior towards his brothers in Egypt as a way to prevent conflict, while Commentary discusses the brothers disguising themselves to avoid danger. Halakhah emphasizes God's unity with His knowledge, and Midrash discusses the power of ten in setting aside retribution and sanctifying God's name. Quoting Commentary and Talmud both highlight the importance of a congregation of ten for religious observations, with Targum mentioning the brothers buying grain individually to avoid the evil eye.

Chasidut

Joseph's behavior towards his brothers in Egypt, acting as a stranger to them despite recognizing them, was justified by the Torah as a way to prevent any potential ill will or hostility from his brothers towards him. By disguising himself and not revealing his identity, Joseph ensured that his dream of his brothers prostrating themselves before him would not lead to conflict or resentment, as they would have likely opposed his rise to power. This also explains why Joseph had not contacted his father during his years in Egypt, as he knew this would ultimately reveal his identity to his brothers and cause them distress.

Kedushat Levi, Genesis, Miketz 4

Genesis 42,5-6. “Joseph’s brothers arrived (in Egypt) ‎and bowed down, and prostrated themselves to him.” ‎‎(The ruler in charge of grain sales) ‎וירא יוסף את אחיו ויכירם ‏ויתנכר אליהם‎, “When Joseph saw his brothers, he recognized ‎them and he acted as if he was a stranger to them.” We need ‎to understand what the Torah intended to teach us by writing ‎that Joseph acted as a stranger to them, when this would have ‎become apparent as soon as we read about their dialogue.‎ I believe the line is introduced by the Torah to teach us that ‎the Torah considers Joseph’s conduct at this time as justified. ‎Joseph’s dream had shown him that his brothers would at one ‎stage prostrate themselves before him. (Genesis 37,7) His brothers ‎had opposed the idea that he would become king, ruling over ‎them. It is the way of the world that if someone has been ‎vanquished in a battle or duel, that if he knows who the victor is, ‎he will aim to take revenge sooner or later. If the vanquished ‎person does not know who has defeated him, his embarrassment ‎and desire for revenge will be far less, as other people presumably ‎are also unaware of his having been the loser in a conflict. In our ‎story, Joseph had become the victor; now that his dream had ‎been fulfilled and his brothers had prostrated themselves before ‎him this was all that concerned him, as he no longer felt that his ‎brothers’ accusations that he was an egomaniac, were true. Had ‎the brothers been able to, they would have made every effort to ‎prevent Joseph’s dream from becoming fulfilled. They would have ‎harboured ill will against him as soon as they had realized that his ‎dream had come true, just as they had imagined him as hoping ‎that it would. Therefore, Joseph contented himself with the ‎knowledge that his dream had indeed been fulfilled, making sure ‎that this would not have been at the expense of his brothers ‎becoming upset about this and probably hostile towards him. He ‎therefore acted in a manner that would convince the brothers ‎that the person before whom they had prostrated themselves had ‎not been their long lost brother. Seeing that the person before ‎whom the brothers prostrated themselves was a duly appointed ‎king, -not even one who had come to the throne by revolution- ‎they did not mind having to prostrate themselves before a king ‎such as he, especially as he volunteered- against payment of ‎course- to save them from total economic ruin. Joseph on his part ‎did all that he could to not let the brothers feel that he had ‎bested them. When the Torah describes the sequence of this ‎encounter with the words: “they prostrated themselves and he ‎recognized them, etc.,” this is to hint that it now dawned on ‎Joseph that just as he had recognized them, they might recognize ‎him; in order to avoid their becoming embarrassed he then ‎devised a scheme to disguise himself in every way possible so that ‎they did not recognize him. The Torah reports this to show that ‎his disguise worked.‎ It is also possible to see in the sequence of these verses an ‎explanation why during all these years (22) Joseph had never sent ‎a message to his father showing that he was alive and even ‎prosperous. He knew that his dreams would become true ‎prophetic visions and that that as a result of this his brothers ‎would become deeply saddened and frustrated. Once his father ‎would have been informed of his being alive and well, this would ‎become known to the brothers even if their father did not tell ‎them outright. Yaakov’s whole bearing would change from that ‎of a father grieving for a lost son, and the brothers would notice ‎this.‎

Commentary

People traveled in large groups for protection against highway robbers during a time of famine in Canaan, with the brothers disguising themselves among the other travelers to Egypt to buy grain and search for Joseph. They mingled freely with others, appearing as shoppers for grain to hide their true purpose, following their father's instructions not to attract attention. This was a significant moment for the sons of Israel, as they entered Egypt discreetly to avoid the evil eye and potential danger.

Chizkuni, Genesis 42:5:1

בתוך הבאים, “they intermingled with others going to Egypt for the same purpose, disguising themselves so as not to draw attention to themselves as they had been commanded to do by their father, when he had said: למה תתראו, “why do you draw attention to yourselves?”

Or HaChaim on Genesis 42:5:1

ויבאו בני ישראל…כי היה רעב, The children of Israel arrived…for there was a famine in the land of Canaan. The fact that there was a famine had to be repeated. This is to explain why the Torah first wrote בתוך הבאים. You should not ask where these הבאים have been mentioned previously so that the Torah could describe the brothers as "being amongst them." Once we are told that there was a famine in Canaan it becomes obvious that many other people from Canaan must have been going to Egypt to buy grain there.

Or HaChaim on Genesis 42:5:2

The Torah also wanted to indicate that the brothers devised a clever scheme to disguise themselves "among the other travellers." They created the impression that they were in Egypt for the same purpose as all the other travellers from Canaan, whereas in reality they were searching for Joseph. In other words: the brothers' disguise was to appear as shoppers for grain. This ought to have been an easy way to camouflage their real purpose because of the famine in the land of Canaan.

Radak on Genesis 42:5:1

בתוך הבאים, they did not appear different although they were Hebrews. Seeing that it was a time of danger, i.e. famine, they mingled freely with all the other people traveling to Egypt for the same purpose.

Rashi on Genesis 42:5:1

בתוך הבאים AMONG THOSE THAT CAME — They hid themselves in the crowd that people should not recognize them, for their father had bidden them not to show themselves all at one entrance to the city but that each should enter by a different gate in order that the evil eye should not have power over them (i.e. that they should not attract the envious attention of the people) for they were all handsome and stalwart men (Midrash Tanchuma 1.:10:6).

Rav Hirsch on Torah, Genesis 42:5:1

Hier treten sie zum erstenmale als בני ישראל auf. Es war dies auch ein Moment von keiner kleinen Entscheidung. Die ganze Zukunft trug er in seinem Schoße. Und sie kamen בתוך הבאי׳. Es ahnte ihnen nichts von dem Folgenschweren dieses ganzen. —

Sforno on Genesis 42:5:1

בתוך הבאים, people traveled together in large groups to afford themselves protection against highway robbers. At that time there were more than the usual amount of these. They would rob both the money carried to buy food and the food itself

Steinsaltz on Genesis 42:5

The sons of Israel, Jacob, came to acquire grain among those others who came from Canaan to acquire grain in Egypt, as the famine was in the land of Canaan.

Tze'enah Ure'enah, Miketz 50

“The sons of Israel were among those who came” [42:5]. The sons of Jacob came among other people. They were disguised so they should not be given the evil eye. (Rashi, Genesis, 42:5.)

Halakhah

God's knowledge is not separate from Him, but rather He, His knowledge, and His life are one in unity. He knows all things in terms of Himself, not as separate entities. This concept is beyond human comprehension, as shown in the use of different expressions for God's life in Scripture. God's knowledge encompasses everything, as all existence is dependent on Him.

Mishneh Torah, Foundations of the Torah 2:10

The Holy One, blessed be He, recognizes His truth and knows it as it is. He does not know with a knowledge which is external to Him in the way that we know, for ourselves and our knowledge are not one. Rather, the Creator, may He be blessed, He, His knowledge, and His life are one from all sides and corners, in all manners of unity. Were He to live as life is [usually conceived], or know with a knowledge that is external from Him, there would be many gods, Him, His life, and His knowledge. The matter is not so. Rather, He is one from all sides and corners, in all manners of unity. Thus, you could say, "He is the Knower, He is the Subject of Knowledge, and He is the Knowledge itself." All is one. This matter is beyond the ability of our mouths to relate, [or our] ears to hear, nor is there [the capacity] within the heart of man to grasp it in its entirety. [In expression of this concept, Genesis 42:15] states: "chay (By the life) of Pharaoh" and [I Samuel 25:26] states "chay, (By the life) of your soul," but [I Samuel, ibid.] does not say: "chay, (By the life) of God" but chai Adonai, “As God lives.” [This shows] that the Creator and His life are not two, as are the lives of living beings or the lives of the angels. Thus, He does not recognize and know the creations in terms of the creations as we know them, but rather He knows them in terms of Himself. Thus, since He knows Himself, He knows everything, for the existence of everything else is dependent on Him.

Midrash

In Midrash Tanchuma, it is explained that ten brothers went down to Egypt to buy grain, as the number ten has the power to set aside retribution. This is because a congregation is comprised of ten men, as seen in various biblical verses. In Bereshit Rabbah, it is discussed how a congregation is defined as ten men, and the specifics of when a minor can count towards the quorum. Additionally, a story is shared about Shimon ben Shataḥ using his Torah knowledge to help three hundred nazirites who were unable to bring offerings, ultimately leading to a reconciliation with King Yannai.

Bereshit Rabbah 91:3

“The sons of Israel came to acquire grain among [betokh] those who came, as the famine was in the land of Canaan” (Genesis 42:5). “The sons of Israel came to acquire…” – from where is it derived that a congregation is ten [men]? (This is stated regarding the law that matters of sanctity, such as kaddish and kedusha, can be recited only with a quorum of ten men (see Megilla 23b).) Rabbi Abba bar Kahana and Rabbi Yosei in the name of Rabbi Yoḥanan: “Congregation” (Numbers 35:24) is stated here, (Regarding the makeup of the Sanhedrin.) and elsewhere it is stated: “Until when for this evil congregation…?” (Numbers 14:27); just as “congregation” that is written elsewhere is ten, (The reference in Numbers 14:27 is to the spies who delivered an evil report to the Israelites in the wilderness. This was done by ten of the twelve spies. ) so, “congregation” that is written here is ten. Rabbi Simon said: It is stated here: “[I shall be sanctified] among [the children of Israel” (Leviticus 22:32), and “among” is stated elsewhere; (In Genesis 42:5, regarding the ten brothers of Joseph. ) just as “among” that is stated elsewhere is ten, so, too, “among” that is stated here is ten. Rabbi Yosei bar Avon said: Were it from “among” it would be even many more. (It says “among those who came,” and there were many more than ten who came to Egypt.) Rather, it is stated here “the children of Israel [benei Yisrael]” and it is stated elsewhere “the sons of Israel [benei Yisrael]” (Genesis 42:5. ) – just as “the sons of Israel” stated elsewhere were ten, so, too, “the children of Israel” stated here are ten. Rabbi Simon said in the name of Rabbi Yehoshua ben Levi in the name of Rabbi: One may count a small child as the completion of ten. (If there are nine adults and one child, they may be considered to comprise a quorum. ) But is it not taught: We are not particular regarding a minor? (A boy is considered an adult only when he reaches the age of thirteen and also has two pubic hairs, a sign of puberty. However, the teaching cited here by the midrash indicates that if he has two pubic hairs, one is not particular about whether he has reached the age of thirteen, and he may be counted toward the quorum (see Berakhot 47b–48a). This implies that a minor who does not yet have two pubic hairs may not be counted toward the quorum. ) Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: It is necessary for the case of two minors, one [whose status] is uncertain and one who is [certainly] a minor; (The teaching that one is not particular regarding a minor refers to the case of two minors; one has two pubic hairs but has not yet reached the age of thirteen, and the other does not yet have two pubic hairs (Etz Yosef). ) one renders the uncertain one as part of the quorum and the minor as a completion. (The minor whose status is certain may count only as the tenth man in the quorum. ) It is taught: One may count a minor and a Torah scroll as the completion of ten. (If the minor is holding a Torah scroll, he may be considered the tenth man in the quorum. ) Rabbi Yudan said: This is the baraita: One may count a minor as the completion for a Torah scroll. (One may include a minor in the tally of seven people called to the Torah during the Torah reading on Shabbat (Maharzu). ) From when may one count his as the completion? Rabbi Avuna said: Rabbi Yudan and Rav Huna dispute [the answer to] this, both of them in the name of Rabbi Shmuel: One said: When he knows the nature of a blessing, and the other said: When he knows to Whom he is reciting the blessing. Rabbi Yehuda bar Pazi in the name of Rabbi Asi: Nine who appear like ten may recite the zimmun. (The name of God may be included in the zimmun when ten men participate. Rabbi Asi says that this is true even if there are nine who look like ten. The Gemara (Berakhot 47b) cites two opinions as to whether nine appear as ten when they are crowded together or when they are scattered. ) What do they do when they are distinct? (Of what benefit is it if the nine appear as ten? There are still only nine, and nine do now comprise a quorum (Yefeh To’ar).) It is, rather, even if there is a minor in their midst. (Rabbi Asi means to say that a minor can count as the tenth member of the quorum. ) Rabbi Berekhya in the name of Rabbi Yaakov bar Zavdi raised a question before Rabbi Yosef: Just as they render him a completion of ten, do they render him a completion of three? (To recite zimmun. ) He said to him: Is this not a case of “all the more so” – if elsewhere, where it is a matter of mentioning God’s name, one counts him as the completion, here, where it is not a matter of mentioning God’s name, may one not count him as the completion? (If the minor can count to complete the quorum of ten to mention the name of God in zimmun, certainly he can count as the third individual so that zimmun may be recited without the name of God. ) He said to him: That is what it says: They count him as the completion for Grace after Meals, but for the recitation of Shema and the Amida prayer, one does not count him as the completion until he grows two hairs. (The fact that it is stated that the minor may be the completion of the quorum for Grace after Meals but not for the recitation of the Amida prayer by the prayer leader indicates that the minor may count when it comes to mentioning the name of God, but not in order to bring about an obligation to recite a prayer that otherwise would not have been recited. Similarly, he may not count toward the three men necessary for zimmun, because without him they do not have the obligation to recite zimmun at all (Matnot Kehuna). ) Rabbi Asi said: Many times I ate with Rabbi Taḥlifa and many times I ate with Rabbi Ḥanina bar Sisi my uncle, and they did not include me in the zimmun until I grew two hairs. From when may he read the Torah? Rabbi Avina said: Rav Huna and Rabbi Yehuda dispute [the answer to] this, both of them in the name of Rabbi Shmuel: One said: From when he knows how to recite a blessing. The other says: From when he knows the nature of the blessing and to Whom he recites a blessing. Rabbi Shmuel bar Shilat raised a question before Rav and some say: A question was raised before Shmuel bar Shilat: [If] nine [ate] bread and one [ate vegetables, what is [the ruling]? He said to them: One recites the zimmun. [If] eight [ate] bread and two [ate] vegetables, one recites the zimmun. [If] seven or six [ate] bread and four [ate] vegetables, what is [the ruling]? He said to them: One recites the zimmun. Rabbi Avina raised a question: Half and half, what is the ruling? Rabbi Ze’eira said to him: While I was there, I should have asked, and I regret that I did not ask it. Rabbi Yirmeya raised a question: The one who ate vegetables, what [is the ruling]; can he recite the zimmun on their behalf? It is taught: Three hundred nazirites ascended and were obligated to sacrifice nine hundred offerings (Each nazirite is obligated to bring three offerings at the conclusion of his naziriteship: A burnt offering, a sin offering, and a guilt offering. However, these nazirites did not have the means to pay for their offerings.) in the time of Shimon ben Shataḥ. For one hundred and fifty of them, he found an opening, (He found a flaw in their initial vow which enabled him to nullify their nazirite vows and absolve them of the obligation of bringing the offerings.) for one hundred and fifty of them, he did not find an opening. Rabbi Shimon ben Shataḥ went up to King Yannai. He said to him: ‘Three hundred nazirites ascended and are obligated to sacrifice nine hundred offerings, but they do not have [the means]. You give half from yours and I will give half from mine, and let them go and sacrifice.’ King Yannai gave half from his and they went and sacrificed. Someone came and spoke slander to King Yannai about Shimon ben Shataḥ: ‘Know that everything that they sacrificed, they sacrificed from yours, but Shimon ben Shataḥ did not give anything from his.’ King Yannai became angry at Shimon ben Shataḥ. [Shimon ben Shataḥ ] heard that he was angry at him, and he was distressed and he fled. Some time later, there were dignitaries from the Persian Empire who were eating at King Yannai’s table. They said to him: ‘Our lord the king, we remember that there was a certain elder here, who would say matters of Torah to us.’ [King Yannai] said to [Shimon ben Shataḥ’s] sister: (King Yannai’s wife was Shimon ben Shataḥ’s sister.) ‘Send after him and have him brought here.’ She said to him: ‘Give me your word [that he will not be harmed] and send him your ring, and he will come.’ He gave her his word, sent his ring, and he came. When he came, he sat between the king and the queen. [King Yannai] said to him: ‘Why did you flee?’ [Shimon ben Shataḥ said:] ‘I heard that my lord the king was angry at me, and I was frightened of you [and wanted to ensure] that you would not kill me, so I fulfilled this verse: “Hide for a brief moment, until fury will pass”’ (Isaiah 26:20). He said to him: ‘Why did you deceive me?’ He said to him: ‘God forbid, I did not deceive you. Rather, you [gave] from your wealth and I [gave] of the Torah, (Shimon ben Shataḥ had used his Torah knowledge to annul the vows of half the nazirites, thus exempting them from bringing their sacrifices. ) as it is written: “For in the shadow of wisdom, in the shadow of silver”’ (Ecclesiastes 7:12). He said to him: ‘Why did you not tell me?’ He said to him: ‘Had I told you, you would not have given.’ He said to him: ‘Why did you sit between the king and the queen?’ He said to him: ‘It is written in the book of ben Sira: “Prize it, and it will elevate you; and it will seat you between rulers.”’ He said: ‘Pour for him and let him recite the blessing.’ He said: ‘Blessed [is He] for [providing] the food that Yannai and his cohorts ate.’ He said: ‘Even now, you remain in your obstinacy? In all my days, I never heard Yannai in the blessing.’ He said: ‘What should I say, let us recite a blessing for what we ate? But I did not eat.’ (Generally, when three men participate in a meal, Grace after Meals is preceded by zimmun, an introductory section in which one of the lines is: Blessed is He from whose [food] we have eaten. However, in this instance Shimon ben Shataḥ had not actually eaten. ) He said: ‘Give him and let him eat.’ (According to the Gemara (Berakhot 48a), Shimon ben Shataḥ merely drank the first cup of wine they had brought, and then they brought him an additional cup for the recitation of Grace after Meals. ) Once he ate, he said: Blessed [is He from whose food] we have eaten.’ Rabbi Yoḥanan said: They disagree with him, with the statement of Shimon ben Shataḥ. Rabbi Abba said: Regarding the first. (The Sages disagreed with his recitation of the blessing: Blessed [is He] for [providing] the food Yannai and his cohorts ate (Etz Yosef). ) Rabbi Yirmeya said: Regarding the second. (They disagreed with his reciting Grace after Meals for King Yannai and his guests after having only consumed a cup of wine. The Sages held that one must eat bread in order to recite Grace after Meals. ) The opinions of Rabbi Yirmeya are contradictory. There, he is uncertain, here, it is obvious to him. (Rabbi Yirmeya was cited above as asking whether one who ate vegetables could recite Grace after Meals for others who ate bread, and now he is cited as being sure that one cannot do so. ) The one where he is uncertain is in accordance to the opinion of the Rabbis, and the one where it is obvious to him is in accordance with the opinion of Rabban Shimon ben Gamliel, as it is taught in that regard: If he reclined with them and dipped with them, even though he did not eat an olive bulk of grain, one includes him in the zimmun, this is the statement of the Sages. Rabbi Yaakov bar Aḥa said in the name of Rabbi Yoḥanan: Actually, one does not include him in the zimmun, until he eats an olive-bulk of grain. But is it not taught: [If] two [ate] bread and one [ate] vegetables, they recite the zimmun? That baraita is in accordance with the opinion of Rabban Shimon ben Gamliel.

Midrash Tanchuma, Miketz 6:5

As soon as Jacob heard that there was corn in Egypt, he said to his sons: Get you down thither, and buy for us from them, etc. And Joseph’s ten brethren went down (ibid. 42:2–3). Why did all ten go? Because in that number resides the power to set aside retribution. (Because ten comprise a minyan and so they could beseech God as a congregation.) For example, when the Holy One, blessed be He, was about to destroy Sodom, our patriarch Abraham pleaded for heavenly mercy in their behalf. He spoke first of fifty men, but finally reduced the number to ten, as it is said: Peradventure ten shall be found there (ibid. 18:31). Ten men also comprise a congregation, as is said: How long shall I bear with this evil congregation (Num. 14:27), and God standeth in the congregation of God (Ps. 82:1). Hence Scripture states: Joseph’s ten brethren went down (Gen. 42:3). Just as in the case of Sodom, Scripture speaks here of ten. And the sons of Israel came to buy among those that came (Gen. 42:5), in order that no one would recognize them. The Holy One, blessed be He, declared: Because you have said: We shall see what will become of his dreams (ibid. 37:20), his dream was fulfilled. Joseph saw his brothers and recognized them, but they did not recognize him, for they had felt no compassion for him, while Joseph recognized them because he pitied them.

Quoting Commentary

The Midrash explains that one should publicly sanctify God's name, even risking their life without expecting a miracle, as seen in the example of Chananyah, Mishael, and Azaryah. This act of sanctification of God's name should be done in front of a minyan of ten adult males, as illustrated by the comparison to the ten spies. Rabbeinu Yaakov comments that the term "community" should refer to a holy congregation, as seen in the example of Joseph's ten brothers entering Egypt.

Rabbeinu Bahya, Vayikra 22:32:3

The following Midrash spells out the advice to counter the sin of desecrating the holy Name of G’d by performing public acts of sanctifying that Name (Sifra Emor 9,4-5). The author understands the directive: “I want to be sanctified among the Children of Israel” as a call for someone to risk his life for the sanctification of the Lord’s name. I might have thought that one could have fulfilled this directive by risking his life on behalf of G’d in private; the Torah adds the words “among the Children of Israel,” to teach that this directive is aimed at performing such an act in public. When doing so one must not hope that G’d would save one but must really be prepared to die for the cause. Anyone who publicly risks his life on behalf of G’d’s name hoping thereby to become the beneficiary of a miracle by G’d will not experience such a miracle. If, however, such a person is clearly resigned to the fact that G‘d will not rescue him, a miracle is liable to be performed for him as occurred in the incident of Chananyah, Mishael, and Azaryah, all of whom were defying the threats of Nevuchadnezzar and who chose to become martyrs explaining that they did not do so in order to demonstrate G’d’s power to save them (compare Daniel 3,18). [The author had elaborated on this drawing on a Midrash in Shir Hashirim Rabbah 7,13 describing these martyrs’ previous discussion with the prophet Ezekiel. Ed.] Furthermore, our sages use this verse as proof that matters involving sanctification of G’d’s Name [not necessarily risking one’s life, but prayers such as the Kedushah, Ed.] have to have an audience of at least ten male adults. They draw a comparison between the death of the ten spies in a group described by the Torah as עדה, a “community,” i.e. the minimum number of adult males to which this term can be applied. (Compare Berachot 21). Rabbeinu Yaakov (Tosaphist) already comments on that statement in the Talmud that it is not admissible to derive such halachic rules from an example of the ten spies, i.e. “an ungodly” congregation rather than a “holy congregation.” The principal message of that discussion in the Talmud is the word בתוך, “amongst.” Clearly, when the word is used here it means “a holy congregation.” When the word appears in connection with Joseph’s ten brothers entering Egypt (Genesis 42,5) it is the Torah’s way of hinting that these brothers at that time were also a holy congregation. [There are many Midrashim proving that the brothers were bent on rescuing Joseph during their trip, certainly a holy task, and one that involved danger to themselves as evident in the story with Benjamin during their second trip. Ed.]

Talmud

The Talmud discusses the requirement of having a congregation of at least ten adult males for religious observations, citing verses from Leviticus and Genesis to support this interpretation. Additionally, the text emphasizes the importance of a community of ten for the sanctification of the New Moon, based on the teachings of Samuel and other rabbis. The concept of a group of ten being necessary for religious matters is reiterated throughout the commentary.

Jerusalem Talmud Berakhot 7:3:6

From where that “congregation” means ten people (The discussion here is to prove that for a public invocation of the Name one needs a congregation of at least ten adult males. The relevant verses are Lev. 19:2 “Speak to the entire congregation of the children of Israel and tell them: conduct yourselves in holiness because I, The Eternal, your God, Am Holy” and Lev. 22:32 “I shall be sanctified in the midst of the children of Israel.” The same discussion is reported Megillah 4:4, Sanhedrin 1:4. The parallel discussion in the Babli, Megillah 23a, in the name of the first generation Rebbi Ḥiyya, is based on the second verse and is intelligible only if it is understood as reference to the derivation in the Yerushalmi.) ? Rebbi Abba and Rebbi Yasa in the name of Rebbi Yoḥanan: It is said here “congregation” and it says there (“Here” refers to Lev. 19:2, “there” to Num. 14:27: “How long for this evil congregation”, speaking of the ten spies who argued against entering the Land. There were twelve spies in all; Joshua and Caleb were in the opposition; accordingly there were ten evil persons who formed the congregation.) “congregation”. Since “congregation” mentioned there means ten, so also “congregation” mentioned here must mean ten. Rebbi Simon said, it is said here “in the midst” and it is said there “in the midst” (Gen. 42:5): “The sons of Israel came to buy grain in the midst of those who came.” Since “in the midst” said there means ten, so also here it must mean ten. Rebbi Yose ben Rebbi Abun said to him, if you deduce from “in the midst”, there are too many of them (In particular, in Lev. 22:32, “in the midst” must mean 600’000 adult males. In the Babli, Lev. 22:32 is used to establish a formal parallel, known as gezerah shawah, between this verse and the one from Genesis. The latter verse is then used to arrive at the number ten (since of the twelve tribes, Joseph and Benjamin were missing). From the Babli it seems that there was a tradition linking the two verses (since in its opinion, gezerah shawah must be based on a tradition) and, therefore, R. Simon is forced to quote a verse that in itself seems to be less adequate than the one used before.) . But it is said here “the children of Israel” and it is said there “the children of Israel.” Since “children of Israel” said there means ten, so here it also must mean ten.

Jerusalem Talmud Megillah 4:4:6

Samuel stated, the sanctification of the New Moon is only by ten {attendants} (In Sanhedrin1:2 (Note 120) this is quoted as Amoraic statement of Samuel. It is not the determination of the day of the New Moon, which can be made by a competent court of three, but the solemn declaration of the start of a new month.) . (Gen. rabba 91(1).) Rebbi Abba, Rebbi Yasa in the name of Rebbi Joḥanan: It is said here community, and it is said there, how long this bad community. Since “community” mentioned there are ten, so also “community” mentioned here are ten (Lev. 19:2 reads, speak to the community of Israel, you shall be holy. From this one wants to prove that all matters called “holy” need a community of at least ten adult males. Since the ten bad scouts are called a “bad community” in Num. 14:17, it follows that in Pentateuchal usage a group is called “community” if it has 10 members. Since we do not find the expression used for a smaller number, 10 is the required minimum. Babli 23b.) . Rebbi Simon said, it is said here, in midst, and it is said there (Gen. 42:5.) , the sons of Israel came to buy in midst of the comers. Since “in midst” mentioned there are ten, so also “in midst” mentioned here are ten (Here the reference is to Lev22:32: I shall be sanctified in the midst of the Children of Israel. One intends to prove that God may be sanctified by any group of at least 10 of the Children of Israel.) . Rebbi Yose ben Rebbi Abun said to him, if you infer from “in midst”, there are many (There are two possible interpretations of this statement. Since Lev22:32 is the conclusion of statements about the Temple service, it may refer to all the people and therefore require a minimum of 600’000 people, or it may refer to the large number of times the lexeme “in the midst” is used in the Pentateuch, from which nothing can be inferred.) . [But it is said here “the sons of Israel”, and it is said there “the sons of Israel”. Since there are ten, also here are ten. (The word “Cohen” is mentioned 3 times in Lev. 27:8, 2 times each in vv. 14,14, and once in vv. 11,21,23, for a total of 10.) ]

Jerusalem Talmud Sanhedrin 1:4:2

HALAKHAH: “The High Synhedrion,” etc. (This is not a repetition of the Mishnah. The paragraph really does not refer to the qualifications of a court but to the requirement of having 10 adult males in attendance for religious observations of a “congregation.” The paragraph is an almost complete quote from Berakhot 7:3, Notes 106–108, is repeated in Megillah 4:4 (75b l. 7), Babli 23b, and is alluded to in Sanhedrin4:10.) Rebbi Abba, Rebbi Yasa in the name of Rebbi Joḥanan: It says here “congregation”, and it says there “congregation”, how long the evil congregation. Since “congregation” there means ten, so here also ten. Rebbi Simon said, it is said here “amid”, and it is said there “amid”. Since “amid” there means ten, so here also ten. Rebbi Yose ben Rebbi Abun told him, if you want to infer from “amid”, there are too many. But it is said here “the sons of Israel”, and it is said there, “the sons of Israel”, the sons of Israel came to buy grain. Since “the sons of Israel” there were ten, so here also ten.

Targum

The sons of Israel went individually to buy grain among the Canaanites to avoid the evil eye, as there was a famine in the land of Canaan.

Onkelos Genesis 42:5

The sons of Yisrael came to buy [grain] among the others who came, for there was famine in the land of Canaan.

Targum Jonathan on Genesis 42:5

And the sons of Israel went every one by one door, lest the evil eye should have sway over them, as they went together to buy among the Kenaanites who went also to buy; because the famine was in the land of Kenaan.

וְיוֹסֵ֗ף ה֚וּא הַשַּׁלִּ֣יט עַל־הָאָ֔רֶץ ה֥וּא הַמַּשְׁבִּ֖יר לְכׇל־עַ֣ם הָאָ֑רֶץ וַיָּבֹ֙אוּ֙ אֲחֵ֣י יוֹסֵ֔ף וַיִּשְׁתַּֽחֲווּ־ל֥וֹ אַפַּ֖יִם אָֽרְצָה׃ 6 E Now Joseph was the vizier of the land; it was he who dispensed rations to all the people of the land. And Joseph’s brothers came and bowed low to him, with their faces to the ground.
Joseph's role as ruler in Egypt focused on improving the well-being of the population through religious reorientation, embodying aspects of both severity and benevolence as a true tzaddik. He personally sold grain to all, including his brothers, to confront them, symbolizing the importance of maintaining personal integrity while providing for others. Yosef overpowered impurity in the land, representing the sun ruling over the moon in Kabbalah, and combining Torah and Priesthood for Torah's sake in Musar. Prostration before Joseph reflected his authority and the fulfillment of his dreams, as seen in Targum and Commentary. Jacob's offering in the tabernacle symbolized his blessing of Ephraim and Manasseh, reflecting the roles of Jacob and Joseph in the family in Midrash. Joseph's example of interacting with the world while maintaining integrity is highlighted in various commentaries, showing it is possible to uphold personal values while providing for others. Rava in Talmud emphasizes the blessings received for teaching halakha, comparing it to Joseph's role as a provider to all the people of the land.

Chasidut

Joseph's role as ruler in Egypt is seen as a way to bring about a religious reorientation in the population, as he focused on improving their well-being. When Joseph's brothers bowed before him, he acted as a stranger to them to prevent any potential hostility due to his dreams coming true. The text emphasizes the importance of delving into the deeper meaning of the Torah, with those who neglect it being compared to a fire and a flame. The tzaddik, represented by Joseph, has the power to rule and provide for the people, embodying aspects of both severity and benevolence. The true tzaddik is seen as the master-of-the-house, preserving the Beit HaMikdash and Jewish homes.

Kedushat Levi, Genesis, Miketz 2

Genesis 42,6. “and Joseph was the effective ruler of the ‎land; he was the one in charge of grain sales to the whole ‎nation.” The expression ‎עם הארץ‎ in this verse is meant to ‎contrast with ‎עם ה'‏‎, “the Lord’s people.” The latter, whenever ‎used in the Bible, refers to the pious people, the righteous people. ‎The former are the ones whose entire orientation in life revolves ‎around earthly concerns, an attitude that ought to be drastically ‎changed, broken down. This is why Joseph is described as ‎possessing the attribute, i.e. ‎משביר‎, that is capable of bringing ‎about a re-orientation in the average Egyptian’s order of ‎priorities. If the provision of ‎שבר‎, “life-sustaining rations” is ‎understood in this sense, then one can understand that the ‎Egyptians thanks to Joseph’s selfless concern with the welfare of ‎the whole nation could produce a religious reorientation of the ‎whole population. ‎[It is difficult for people living in a democracy where ‎the so called ruler is not given more than a maximum of 8 years ‎of continuous rule, that Joseph who did not once have to worry ‎about being re-elected in a rule spanning 80 uninterrupted years, ‎could concentrate all his talents on the task of improving the ‎population’s well being. Ed.]

Kedushat Levi, Genesis, Miketz 4

Genesis 42,5-6. “Joseph’s brothers arrived (in Egypt) ‎and bowed down, and prostrated themselves to him.” ‎‎(The ruler in charge of grain sales) ‎וירא יוסף את אחיו ויכירם ‏ויתנכר אליהם‎, “When Joseph saw his brothers, he recognized ‎them and he acted as if he was a stranger to them.” We need ‎to understand what the Torah intended to teach us by writing ‎that Joseph acted as a stranger to them, when this would have ‎become apparent as soon as we read about their dialogue.‎ I believe the line is introduced by the Torah to teach us that ‎the Torah considers Joseph’s conduct at this time as justified. ‎Joseph’s dream had shown him that his brothers would at one ‎stage prostrate themselves before him. (Genesis 37,7) His brothers ‎had opposed the idea that he would become king, ruling over ‎them. It is the way of the world that if someone has been ‎vanquished in a battle or duel, that if he knows who the victor is, ‎he will aim to take revenge sooner or later. If the vanquished ‎person does not know who has defeated him, his embarrassment ‎and desire for revenge will be far less, as other people presumably ‎are also unaware of his having been the loser in a conflict. In our ‎story, Joseph had become the victor; now that his dream had ‎been fulfilled and his brothers had prostrated themselves before ‎him this was all that concerned him, as he no longer felt that his ‎brothers’ accusations that he was an egomaniac, were true. Had ‎the brothers been able to, they would have made every effort to ‎prevent Joseph’s dream from becoming fulfilled. They would have ‎harboured ill will against him as soon as they had realized that his ‎dream had come true, just as they had imagined him as hoping ‎that it would. Therefore, Joseph contented himself with the ‎knowledge that his dream had indeed been fulfilled, making sure ‎that this would not have been at the expense of his brothers ‎becoming upset about this and probably hostile towards him. He ‎therefore acted in a manner that would convince the brothers ‎that the person before whom they had prostrated themselves had ‎not been their long lost brother. Seeing that the person before ‎whom the brothers prostrated themselves was a duly appointed ‎king, -not even one who had come to the throne by revolution- ‎they did not mind having to prostrate themselves before a king ‎such as he, especially as he volunteered- against payment of ‎course- to save them from total economic ruin. Joseph on his part ‎did all that he could to not let the brothers feel that he had ‎bested them. When the Torah describes the sequence of this ‎encounter with the words: “they prostrated themselves and he ‎recognized them, etc.,” this is to hint that it now dawned on ‎Joseph that just as he had recognized them, they might recognize ‎him; in order to avoid their becoming embarrassed he then ‎devised a scheme to disguise himself in every way possible so that ‎they did not recognize him. The Torah reports this to show that ‎his disguise worked.‎ It is also possible to see in the sequence of these verses an ‎explanation why during all these years (22) Joseph had never sent ‎a message to his father showing that he was alive and even ‎prosperous. He knew that his dreams would become true ‎prophetic visions and that that as a result of this his brothers ‎would become deeply saddened and frustrated. Once his father ‎would have been informed of his being alive and well, this would ‎become known to the brothers even if their father did not tell ‎them outright. Yaakov’s whole bearing would change from that ‎of a father grieving for a lost son, and the brothers would notice ‎this.‎

Likutei Moharan 11:6:2

Hishtachavu l’Hashem b’hadrat kodesh corresponds to the upper unification/marital relations of Shabbat. This is the upper brit, which contains the primary [expression] of bowing down, as in (Genesis 42:6), “Yosef’s brothers came and bowed themselves before him.” [Yosef] himself is “the grandeur of holiness,” as in (Deuteronomy 33:17), “His grandeur is like a firstborn ox.”

Likutei Moharan 34:2:1

2. For the principle is that the tzaddik has the power to exercise rule as he sees fit. As our Sages taught: “a tzaddik rules…” (2 Samuel 23:3) —Who rules over Me? The tzaddik (Moed Katan 16b). This corresponds to “Yosef was the ruler” (Genesis 42:6). He is the encompassing root of all Jewish souls, and they are the extensions that receive from him.

Likutei Moharan 80:1:6

it is written (Genesis 42:6), “Yosef was the ruler,” which is the aspect of severities; “he was the provider of food for all the people,” which is the aspect of benevolences.

Likutei Moharan, Part II 67:6:1

6. And this is BeReIShYT—ROSh BaYiT. It refers to the world’s master-of-the-house, namely, the true tzaddik, who is the beauty and the splendor of the world. He is the concept of Yosef, as in “As for Yosef, he was the regent, he was the provider…” (Genesis 42:6), the concept of rosh bayit, the world’s master-of-the-house. For it is due to him that the Beit HaMikdash and Jewish houses and dwellings are preserved, as mentioned above. Thus, when the name of this tzaddik, who is the rosh bayit, becomes important, the eyes of the Jewish people are opened, as mentioned above.

Sha'ar HaEmunah VeYesod HaChasidut, Entrance to the Gate of Beit Yaakov 25:5

And now, for the sake of our brothers and friends, who tremble at the word of God, seeking the Torah and loving its wisdom, I will now say, “Peace unto the lovers of God’s Torah!” Come, House of Yaakov, and you will walk in the light of God, (Yeshayahu, 2:5.) may God be with us as He was with our forefathers, He shall not forsake us and He shall not forget us. (Melachim 1, 8:57) He shall forever lead us by peaceful waters, our rest shall be in our very progression from strength to strength, to ascend the ladder fixed in the ground which rises to Heaven! As for our revilers, who ask why we bother to invest so much contemplation into the Torah until our strength is exhausted? Who claim that the simple explanations of the written and oral Torah is enough. To them, I will offer noble words (See Mishlei, 8:6.) which draw the heart of man. Come and consider, see and behold! Taste and see that God is good (Tehillim, 34:9) to those who yearn for their souls to be restored by His perfect Torah. (See Tehillim, 19:8.) Those who contemplate it in the depths of their hearts will see and understand that those who taste its depths will merit life. These are the things that man will do and through them he shall live for eternity. Do you not see now that the house of Yaakov is faithful and the house of Yosef is your provider? (Bereshit, 42:6.) From the time the house was established, he has been faithful to sustain Israel with every word that comes out of the mouth of God upon which man lives. (“…he would make you know that man does not live by bread alone, but rather by all that comes forth from the mouth of G-d” (Devarim, 8:3). Interpreted in hasidic terms, this means that it is not physical sustenance that gives life, but the Divine essence within the food that enlivens. So, too, the author rails against those who neglect or deny the deeper meaning of the Torah, which is like being concerned only with the body and not the soul. On a more personal level, he seems to be attacking those who deny the validity of the unique (and controversial) interpretative approach of his grandfather, R. Mordechai Yosef of Izhbitz, and of his father, R. Yaakov. Those who reject it have “no portion in Yaakov and no inheritance in the house of Yosef.”) This shall cast away those who say that they have no portion in Yaakov and no inheritance in the house of Yosef. Their ways are crooked (Mishlei, 2:15) and they pervert the explanations of the Torah, hanging their misunderstandings like a lyre, preaching all of their logic which has no basis in God’s Torah, not in the words of the Tanaaim and Amoraim of the oral law, and all that they imagine they hang on a great tree (That is, claim that they can based their false interpretation on valid, earlier sources. Here, too, the author may be critiquing those who claim that Maimonides was a rationalist, who did not deal with the secrets of the Torah. The author proved that claim wrong in the first half of this work.) asserting, “This is the meaning of the Torah.” For these, the House of Yaakov will be a fire and the House of Yosef like a flame! (Ovadia, 1:18.) They will see and learn. They will see how to reveal the Torah of God from the plain meaning of the words, for are not His words like fire, (Yirmiyahu, 23:29.) and all who desire its light with truth and faith can come and warm themselves? And likewise, as a flame it will burn all those who learn Torah in order to vex the scholars of the mysteries, and who wear it as a crown and wield it as an axe. (See the Talmud, Pirke Avot, 4:5) And now, House of Yaakov, walk in the light of God and come home. See and understand that all the words of the Torah written in this book are needed for every man of Israel, in every place and every time. And how all of the events recorded in the Torah can illuminate every soul and instruct him how to sustain his life and all that he goes through with justice. (Tehillim 112:5.) For the words of the Torah are living and enduring for all eternity. All who contemplate the Torah grasp onto the tree of life, and it is life for those who hold onto it. (Mishlei, 3:18.) May God illuminate our eyes to His Torah, and place His love and fear in our hearts, in order to do His will, and to serve Him with a whole heart. (From the liturgy of the morning prayer, in the blessing before the reading of the Shema Yisrael. )

Commentary

Joseph, as the ruler of Egypt, personally sold grain to all the people, including his brothers, in order to ensure he would encounter them. This was a departure from the norm for a ruler, but Joseph wanted to confront his brothers. The brothers had to come before him personally as he was the seller and authorized who could buy and how much, with Joseph personally checking all travelers coming to buy grain in Egypt. Joseph's brothers prostrated themselves before him like all other purchasers.

Alshekh on Torah, Genesis 42:6:1-4

He acted like a stranger. The brothers committed five sins: 1) hating him; 2) plotting to kill him; 3) casting him into the pit; 4) selling him; and 5) causing their father anguish. To save them from punishment Yoseif afflicted them in five ways: 1) speaking to them harshly; 2) accusing them of spying; 3) casting them into prison; 4) frightening them with the return of the money; and 5) accusing them of stealing his goblet.

Chizkuni, Genesis 42:6:1

ויוסף הוא השליט על הארץ, “and Joseph was the onewho was the sole ruler of the land.” In spite of having such a demanding position, [which one would expect would force him to delegate the task of presiding over grain sales, he was the one who presided personally over all these sales. Ed.] He collected the money from all the customers. The reason that he did this was so that when, as he expected, his brothers would show up, he would immediately be aware of this.

Ibn Ezra on Genesis 42:6:1

THAT SOLD. Ha-mashbir (that sold) comes from the same root as shever (corn). It means the seller. It is a causative verb. (That is, it is a hifil. He caused the wheat to be sold (Weiser).)

Or HaChaim on Genesis 42:6:1

הוא השליט על הארץ הוא המשביר לכל עם הארץ, he was the ruler of the land; he was the one who sold to all the people of the land. Even though Joseph was the ruler, and it is not usual for the ruler to personally conduct the grain sales, especially when this involved so much effort, he did so himself in order to encounter his brothers eventually.

Radak on Genesis 42:6:1

ויוסף הוא השליט, the brothers had to appear before him personally as he was the seller, i.e. he authorised who could buy and how much. הוא המשביר. The term is only used transitively, someone who sells somebody else’s property to a third party. He gave instructions to his agents to sell. Initially, all potential purchasers had to be examined by Joseph personally. Although, no doubt this was a tedious procedure, Joseph had issued these instructions to make sure he would spot his brothers when they would arrive, as he was sure they must. As a result he would be able to confront his brothers.

Ramban on Genesis 42:6:1

HE IT WAS THAT SOLD GRAIN TO ALL THE PEOPLE OF THE LAND. Now it is not befitting a ruler of a land, second in rank to the king of Egypt, that he sell everyone a se’ah [a dry measure] or a half thereof of grain. It was for this reason that our Rabbis were impelled to say (Bereshith Rabbah 91:6.) that Joseph had ordered at that time that all storehouses except one be closed so that he would be sure to meet his brothers. In line with the literal interpretation of the verse it is possible that the people from all lands came before him, and he would question and investigate them, and then command the officers, “Sell so much food of this — and that — kind to the people of that city.” Thus it was necessary for the children of Jacob to come before him among those who came from the land of Canaan, that he could issue an order concerning them, specifying how much grain should be sold to their land, since they were the first to come from the land of Canaan (See further, at the end of Verse 9, where Ramban establishes the fact that the brothers were the first to come from the land of Canaan to buy grains, thus offering Joseph the opportunity to charge them as spies.) and they came before him for the sake of all.

Rashi on Genesis 42:6:1

וישתחוו לו אפים means THEY PROSTRATED THEMSELVES ON THEIR FACES— Similarly wherever various forms of this verb (שחה) in the Hithpael occur it implies stretching out the hands and feet when a person casts himself on the ground in the act of prostration (Megillah 22b).

Rav Hirsch on Torah, Genesis 42:6:1

Siehe oben voriges Kap. V. 56 u. 57.

Sforno on Genesis 42:6:1

He was the one who sold. He did not trust his servants with the task because the sums involved were too great.

Sforno on Genesis 42:6:2

Yoseif’s brothers came. Because Yoseif sold the grain personally the brothers were forced to come before him.

Steinsaltz on Genesis 42:6

Joseph was the ruler over the land; he was the provider of grain to all the people of the land. Joseph did not deal merely with the actual sale of food; he was also responsible for providing oversight of the entire process. This meant that he had to take political considerations into account when supplying produce in order to ensure that foreigners would not endanger the security of the country. Joseph’s brothers came, and when they saw the powerful minister they prostrated themselves to him, faces to the earth, like all the other purchasers.

Tur HaArokh, Genesis 42:6:1

הוא המשביר לכל עם הארץ. “He was the seller of grain to the entire population of Egypt.” It sounds extremely strange that the viceroy, and de facto ruler of such an empire, should personally engage in grain sales, and in retail quantities at that! This is why some commentators understand the expression as that Joseph gave the order to open his silos for public sales of grain. According to the plain meaning of the text, Joseph personally, checked out all the travelers from foreign countries who had come to the border in order to buy grain in the land of Egypt. He instructed his officials how much to sell to any city, etc. When the sons of Yaakov arrived at the boundary of Egypt, they represented a delegation empowered to buy on behalf of their whole region.

Tze'enah Ure'enah, Miketz 51

“Joseph was the vizier of the land; it was he who dispensed rations” [42:6]. Ramban asks a question here. Is it just that a great lord like Joseph, who was over all of Egypt, that he should sell grain and measure it out himself? The explanation is that Joseph ordered all the treasuries should be closed, but only one treasury was open, in the expectation that his brothers would come to that treasury. Thus he would bring his brothers to himself. Thus, he took the silver with his own hands from each person. Ramban gives another explanation. Joseph commanded the officials that they should sell each nation grain separately in separate treasuries for each land. The children of Jacob came from their land, Canaan. People from the whole land were sent to choose a treasury. (Ramban, Genesis, 42:6.)

Jewish Thought

Yosef overpowered all forces of impurity in the land, a task of the first Mashiach, eradicating impurity by settling the Holy Land. Yosef also overpowers the outer layers of impurity of Ismael and Esau.

Kol HaTor 2:41

(Gen. 42:6) “now Yosef [was] the ruler over the land” -- That is, he had overpowered all the forces of impurity, and this is one of the great tasks of the first Mashiach -- to eradicate the spirit of impurity from the land by settling the Holy Land, for the spirit of impurity rules in the Holy Land where it is desolate, and this is revealed in the words, [gematria: 832] “and the land will not become desolate.” Though this was said about Egypt, the reference was to [gematria: 832] Eretz Israel, in accord with the spirit of Yosef, and as affirmed in gematria.

Kol HaTor 2:58

(Gen. 42:6) “Yosef [was/is] the ruler over the land” -- This refers to the fact that Yosef overpowers all the outer layers of impurity of Ismael and Esau.

Kabbalah

Yosef represents the sun ruling over the moon, providing light and sustenance to all. All are nourished and souls bloom from this source, making all dependent on the constellation.

Zohar, Miketz 7:113

Come and see: It is written (Genesis 42:6), "And Yosef was the ruler over the land" - that is the sun that rules over the moon, and gives it light and sustains it - "he was the provider for all the people of the land" - since all are nourished from that river that flows and ebbs, and the souls of all bloom from there. And because of that, all bow down towards that place. For there is nothing in the world that is not dependent upon the constellation (mazal). And this has been explained.

Midrash

Jacob's offering in the tabernacle symbolizes his blessing of Ephraim and Manasseh. The silver dish represents Jacob uprooting Manasseh's right hand for Ephraim, and the silver basin represents Joseph, who was cast away. The weight of the dish corresponds to the words spoken during the blessing. The offering reflects the roles of Jacob and Joseph in the family.

Aggadat Bereshit 67:2

[2] Another interpretation: "And there will be an end..." Like scriptures says: "For from the house of bondage he went out to reign" (Ecclesiastes 4:14), referring to Abraham who left Ur of the Chaldeans and was raised in the world, as it says, "I am the Lord who brought you out" (Genesis 15:7). Alternatively, "from the house of bondage" refers to Isaac, whom God saved from the sword of his father, as it is written: "And he said, 'Do not stretch out your hand against the lad'" (Genesis 22:12). Isaac went out into the world and grew up, as it is written: "And Isaac went out to meditate" (Genesis 24:63). Additionally, regarding "from the house of the prisoners," this refers to Jacob, who left his father's house when he fled from Esau, as it says "And Jacob went out" (Genesis 28:10). And what is written about him? "And the man broke out exceedingly" (Genesis 30:43). However, even in his kingship he was born poor (Ecclesiastes 4:14), as when Esau came and took his goats and more (Genesis 32:15). Alternatively: "Regarding Joseph, who came from the house of prisoners and became king, as it is said 'The king sent and released him, even the ruler of peoples, and set him free.' (Psalms 105:20). However, even in his kingship, he was born poor, as it says 'A poor man who became king.' (Ecclesiastes 4:14). He did not elevate himself to become king, but just as his heart was when he was imprisoned, as it says 'And Joseph was the ruler...and he was the provider' (Genesis 42:6). And do not think that I only know him as the ruler and provider, but rather to teach you that he was both in his youth and as a king. As Solomon says: "If the spirit [of judgment] of the Ruler arises against you..."(Ecclesiastes 10:4)."

Aggadat Bereshit 73:3

[3] Another interpretation:"And El Shaddai did not need to say 'grant you mercy' but rather 'grant you mercy before the king,' or 'before the ruler,' just as it is written, 'and Joseph was the ruler, etc.'" (Genesis 42:6) Why does it say "before the man"? It could have just said to give you mercy before the king, or before the ruler, as it is written "and Joseph was the ruler, etc." (Genesis 42:6). And why did his mother call him by his name Joseph, as it is written "And she called his name Joseph" (Genesis 30:24), while Pharaoh called him Zaphenath-paneah ["treasury of the glorious rest"] (Genesis 41:45) and the Egyptians called him Avrech [father in wisdom.] (Genesis 41:43)? Jacob omitted all of these names and only said "And El Shaddai, etc." before the man. Why, when his father sent him to his brothers, did the angel who was assigned by God to watch over him find him wandering and ask him what he was looking for? As it is written "And a man found him, and behold he was wandering in the field" (Genesis 37:15), and he said to him "What are you looking for?" and he answered "I am looking for my brothers." Once he arrived there, they threw him into a pit, then took off his coat, and then sold him four times, as it is written "Thus says the Lord: For three transgressions of Israel, and for four, I will not turn away" (Amos 2:6). And when the tribes went down to Egypt, as soon as he saw them, he had compassion on them." As it is written, "And Joseph recognized them" (Genesis 42:8). "And he turned himself away from them and wept" (Genesis 42:24). Immediately, the angel descended and appeared to Joseph in the form of a man, and he said to him, "Why do you have mercy on these people? Don't you know how much they have troubled you? They threw you into a pit and sold you four times. He began to accuse them and said to Joseph, "Immediately he revealed himself to them" (Genesis 45:1). He said to them, "Don't you know that I am a magician? I take the cup, smell it, and make myself a magician. He said to them, "I know that you are spies, but if you are honest, then you are finished." (Genesis 42:19). When they came to Jacob and said to him, "What do you think the king of Egypt said to us? He is not merciful to us." Only one person knows where he sent us from, and he stands and accuses us before him, as it is written, "The man said, 'Your servant, our lord, has asked us about our family'" (Genesis 43:7). For the man said, "You are spies" (Genesis 42:14). He said to them, "There is a man who accuses you, so be kind to him, as it is written, 'And Almighty God will give you mercy before the man' (Genesis 43:14), and not only before this man, but before all nations, as it is written, 'give them compassion before those who carried them captive.' (I Kings 8:50)"

Aggadat Bereshit 76:3

[3] Another interpretation: "Rejoicing in His inhabited world." These are the tribes who sought to nullify something from the Torah. When Joseph saw the dream and said, "And behold, the sun, and the moon" (Genesis 37:9), they said to him, "Shall you indeed reign over us?" (Genesis 37:8). Once he left, they said to each other, "Come, let us kill him" (Genesis 37:20), etc. The Holy One, Blessed be He, said to them, "You seek to abolish something from the Torah and said, 'Let us be killed for it,' let us see who will uphold his words. He only did it when Joseph was sold as a slave and became a ruler, as it is said, 'And Joseph was the ruler, etc.' And Joseph's brothers came, etc. (Genesis 42:6). He began to accuse them of being spies (Genesis 42:9), they said to him, 'No, my lord, your servants have come, etc.' (Genesis 42:10-11), he said to them, 'No, you are thieves who sell your siblings as slaves. Send one of you etc.' (Genesis 42:16). And in the end, when the cup was found in Benjamin's hand, he began to say, 'Who stole the cup? Benjamin, son of a thief mother, for Rachel stole, etc.' (Genesis 31:19). 'Behold, you are the thief,' they began to say to him, 'What shall we say to my lord?' (Genesis 44:16) 'About Joseph,' he replied, 'What shall we speak?' (Genesis 44:16) 'and how shall we justify ourselves?'(Genesis 44:16) 'but] God has found [a way to exact punishment for] the [former] sin of your servants.'(Genesis 44:16) God said to them, 'What could you have abolished one thing for which you said, "Let us be killed for it?" Yet you seek to make yourselves slaves and He does not want that, as it is said, "Far be it from me to do so," etc.' (Genesis 44:17). "He who mocks them [God's words], will play the fool [or 'will be played for a fool'] in his own land [or 'in his own country']." [refer: Mishneh Torah, Torah Study 6:11]

Bamidbar Rabbah 14:5

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:49). “His offering was one silver dish [kaarat]….” – this is the offering that he presented in the name of Jacob, who had him precede Manasseh, and in the name of Joseph, who, because of his love, Jacob blessed him all those blessings, just as it says: “He blessed Joseph and said: The God [before whom my fathers, Abraham and Isaac, walked…]” (Genesis 48:15), and it says: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh…” (Genesis 48:20). “Dish [kaarat]” – this is Jacob; do not read it as kaarat, but rather, as akeret, who uprooted [akar] the right hand from Manasseh in favor of Ephraim. “Silver” – after, “the tongue of the righteous is choice silver” (Proverbs 10:20); what he said to Joseph: “His father refused, and said: I know, my son, I know; he too shall become a people…” (Genesis 48:19). “Its weight one hundred and thirty” – corresponding to the one hundred and thirty words that there are from “he laid it on Ephraim’s head” (Genesis 48:14) until “he placed Ephraim before Manasseh” (Genesis 48:20). “One silver basin [mizrak]” – this is Joseph, who was cast away [shenizrak] from his father and sold to Egypt. “One” – as he was king in Egypt, just as it says: “One of the people (Avimelekh said this referring to himself.) almost lay [with your wife]” (Genesis 26:10). Likewise it says: “Joseph was the ruler over the land…” (Genesis 42:6). “Silver” – after “the tongue of the righteous is choice silver,” as due to his wisdom he was privileged to achieve kingship, just as it says: “After God has disclosed all this to you.… You will be in charge of my house…” (Genesis 41:39–40). “Seventy shekels in the sacred shekel” – as Gabriel came and added one letter from the name of the Holy One blessed be He to his name and taught him seventy languages, as it is stated: “He established it as a precept for Joseph [bihosef] (He added a heh, changing Joseph [Yosef] to Yehosef.) when he went out over Egypt; I learned a language I had not known” (Psalms 81:6), as were it not so, the Egyptians would not have accepted Joseph to rule over them. “Both of them full of high-quality flour mixed with oil as a meal offering” – Jacob and Joseph were both full-fledged righteous men, and the two of them resembled one another. This accords with what Rabbi Shmuel bar Naḥmani said: “These are the chronicles of Jacob, Joseph” (Genesis 37:2). It should have said nothing other than: “These are the chronicles of Jacob, Reuben.” Why is it stated: “These are the chronicles of Jacob, Joseph”? It is to teach you that Joseph resembled his father in every respect. Just as Jacob was born circumcised, so too, Joseph was born circumcised. Just as this one, his mother was barren, so too, that one, his mother was barren. Just as this one, his mother suffered from the pain of her pregnancy, so too that one, his mother suffered during birth. Just as this one, his mother bore two, so too that one, his mother bore two. Just as this one, his brother seeks to kill him, this one, too, his brothers seek to kill him. This one, his brother hates [soneh] him, and that one, likewise. This one is a shepherd and that one is a shepherd. This one is hated [nistam] and that one is hated. (See Genesis 27:41, 49:23.) This one was stolen from twice: “Stolen in the day and stolen at night” (Genesis 31:39); that one, there is a double expression of stealing: “For I was abducted [gunov gunavti] [from the land of the Hebrews]” (Genesis 40:15). This one was blessed with ten blessings, (See Genesis 27:28–29.) and that one was blessed with ten blessings. (See Deuteronomy 33:13–17.) This one departed and went outside of the Land of Israel, and that one departed and went outside of the Land of Israel. This one took a wife outside of the Land of Israel, and that one took a wife outside of the Land of Israel. This one begot children outside of the Land of Israel, and that one begot children outside of the Land of Israel. This one, angels accompanied him, and that one, angels accompanied him. (A midrash says that when Joseph went to his brothers at the behest of his father, three angels accompanied him.) This one ascended to greatness by means of a dream (See Genesis 28:10–16.) and that one ascended to greatness by means of a dream. This one, his father-in-law’s household was blessed on his account, and that one, his father-in-law’s (According to Bereshit Rabba 86:3, Joseph’s father-in-law Potifera was Potifar.) household was blessed on his account. This one descended to Egypt, and that one descended to Egypt. This one ended the famine and that one ended the famine. (See Bereshit Rabba 89:9.) This one administered an oath to his son, and that one administered an oath to his brothers. This one died in Egypt, and that one died in Egypt. This one was embalmed, and that one was embalmed. This one, his bones ascended, and that one, his bones ascended. Because Joseph resembled his father, that is why it is stated: “These are the chronicles of Jacob, Joseph”; and that is why it is stated: “Both of them full…” – regarding Jacob and Joseph. “One gold ladle of ten shekels, filled with incense” (Numbers 7:50). “One…ladle [kaf]” – it corresponds to the palm of his right hand, which he placed on Ephraim’s head. Why does it call it “one”? It is because it is more significant than the left. “Gold…ten shekels” – it corresponds to the ten words that there are from: “Israel extended his right hand” (Genesis 48:14) until “and he was the younger” (Genesis 48:14). “Filled with incense” – Jacob saw this matter through the divine spirit, that Ephraim was worthy for him to place his right hand on his head. Likewise it says: “Guiding [sikel] his hands, as Manasseh was the first born” (Genesis 48:14). His hands were guided [hiskilu] by the divine spirit, just as it says: “Maskil of Eitan the Ezraḥite” (Psalms 89:1). (This is a psalm stated by Eitan the Ezraḥite with divine guidance.) “One young bull, one ram, one sheep in its first year, as a burnt offering” (Numbers 7:51). “One young [ben bakar] bull” – corresponding to Abraham, as it is stated: “Abraham ran to the cattle [habakar]” (Genesis 18:7). “One ram” – corresponding to Isaac, in whose regard it is written: “[Abraham…] took the ram and offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” – corresponding to Jacob, in whose regard it is written: “Jacob separated the sheep” (Genesis 30:40). Why did he sacrifice these three kinds of burnt offerings? It corresponds to the three patriarchs, corresponding to the blessing that Jacob blessed them: “Let my name and the name of my fathers, Abraham and Isaac, be called upon them” (Genesis 48:16). “One goat as a sin offering” (Numbers 7:52). “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Elishama son of Amihud” (Numbers 7:53). “One goat as a sin offering” – corresponding to Joseph, as it is written: “They slaughtered a goat” (Genesis 37:31). Why did he sacrifice this corresponding to Joseph? It is because when Jacob blessed them with the name of the three patriarchs, likewise, he blessed them with the name of Joseph and made them dependent upon him, as it is stated: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh” (Genesis 48:20). “And for the peace offering, two bulls” – corresponding to the two blessings that he blessed them: the former, “[may the angel…] bless the lads” (Genesis 48:16), and the latter, “by you Israel shall bless….” “Five rams, [five goats, five lambs]” – three species, corresponding to three generations that Joseph saw for Ephraim, who were attributed to Joseph, and they were patrilineal houses, as it is stated: “Joseph saw great-grandchildren from Ephraim” (Genesis 50:23). Likewise it says: “These are the sons of Ephraim by their families: Of Shutelaḥ.… And these are the sons of Shutelaḥ: Of Eran…” (Numbers 26:35–36). Ephraim, Shutelaḥ, Eran, these are three sons from three generations. Why were they five each? It corresponds to the five words (In the Hebrew phrase.) of “he placed Ephraim before Manasseh” (Genesis 48:20), as it is from there that Ephraim merited to present his offering first. “This was the offering…” – because he presented the offering in this order, the Holy One blessed be He began lauding his offering: “This was the offering of Elishama….”

Bamidbar Rabbah 14:6

“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him (Referring to himself.) because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. (According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2).) He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] (Banot can also mean women.) ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. (Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6).) That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose (Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh.) between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).

Bamidbar Rabbah 14:7

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

Bereshit Rabbah 30:8

“Faultless [tamim] in his generations” – bar Ḥatya said: Everyone in whose regard tamim is stated, he completed his years to a multiple of seven. (Tamim also means “complete,” and numbers that are multiples of seven are considered “complete.” Noah lived for three hundred and fifty years after the Flood. Abraham (also called tamim, in Genesis 17:1) lived for seventy-seven years after that reference.) “Was [haya]” – Rabbi Yoḥanan said: Anyone in whose regard haya is stated, he was righteous from beginning to end. They raised an objection against him: But is it not written: “Abraham was (haya) one, and he inherited the land” (Ezekiel 33:24); was he the same from beginning to end? (Was he not an idolater in his youth?) He said to them: This, too, is not a contradiction, as Rabbi Levi said in the name of Reish Lakish: At the age of three years, Abraham recognized his Creator. (So he was indeed righteous from beginning (early childhood) to end.) Rabbi Ḥanina and Rabbi Yoḥanan, both of them say: At the age of forty-eight years, Abraham recognized his Creator. How, then, do I explain “haya”? It means that he was destined to guide the entire world to repent. (Rabbi Yoḥanan disagrees with the interpretation of haya given above, and explains that it indicates that a person had a particular destiny from birth.) [Similarly,] “Behold, man [Adam] has become [haya]” (Genesis 3:22) – he was destined for death. “The serpent was [haya]” (Genesis 3:1) – he was destined for calamity. “Cain was [haya]” (Genesis 4:2) – he was destined for exile. “Job was [haya]” (Job 1:1) – he was destined for suffering. “Noah was [haya]” – he was destined for a miracle. “Moses was [haya]” (Exodus 3:1) – he was destined to be a redeemer. “Mordekhai was [haya]” (Esther 2:5) – he was destined for redemption. Rabbi Levi and the other Rabbis [discussed this]. Rabbi Levi said: Everyone in whose regard haya is stated saw [the emergence of] a new world. Rabbi Shmuel said: They are five: Noah – yesterday [during the Flood], “stones were worn away by water” (Job 14:19), as Rabbi Levi said in the name of Rabbi Yoḥanan: Even the lower millstone was obliterated in the water. Then you read: “The sons of Noah who emerged from the ark”? (Genesis 9:18). This [change] is bewildering! However, it indicates that he saw [the emergence of] a new world. Joseph – “they tortured his legs with chains” (Psalms 105:18), but now, “Joseph was the ruler”! (Genesis 42:6). However, it indicates that he saw a new world. Moses – yesterday, he was fleeing from Pharaoh, and now he was drowning him in the sea! However, it indicates that he saw a new world. Job – yesterday, “He spills my bile onto the ground” (Job 16:13), and now, “the Lord added to Job double of all that he had before”! (Job 42:10). However, it indicates that he saw a new world. Mordekhai – yesterday he was destined for hanging, and now he is hanging his hangers! However, it indicates that he saw a new world. The other Rabbis say: Everyone in whose regard haya is stated, he fed others and sustained them. Noah fed and sustained [the animals] all twelve months, as it is stated: “And you, take for you [from all food that is eaten…and it shall be for you and for them for food]” (Genesis 6:21). Joseph – “Joseph provided for his father and his brothers” (Genesis 47:12). Moses fed and sustained Israel for forty years in the wilderness. Job – “I ate my bread alone, and an orphan did not partake of it?” (Job 31:17). This was meant as a rhetorical question. Mordekhai fed and sustained others. Rabbi Yudan said: One time he went around to all the wet nurses, but did not immediately find a wet nurse for Esther, and he nursed her himself. Rabbi Berekhya and Rabbi Abahu said in the name of Rabbi Eliezer: Milk came into him [his breasts] and he nursed her. When Rabbi Abahu expounded this in public, the audience laughed as he spoke [of a man producing milk]. He said to them: But is it not [stated in] a mishna: Rabbi Shimon ben Elazar says: The milk of a male is not subject to ritual impurity. (Mishna Makhshirin 6:7.)

Bereshit Rabbah 86:2

Another matter, “Joseph was taken down to Egypt.” “Joseph was the ruler” (Genesis 42:6). “Joseph was taken down [hurad] to Egypt” – he ruled over them, just as it says: “He will rule [veyerd] from sea to sea” (Psalms 72:8). He subdued them, just as it says: “For he had dominion [rodeh] over the entire region across the River” (I Kings 5:4). He imposed relocation upon them, (See Genesis 47:21. ) just as it says: “He scraped it [vayirdehu] into his hands” (Judges 14:9). He caused Jacob our patriarch to descend [horid] to Egypt. Rabbi Berekhya said in the name of Rabbi Yehuda bar Simon: This is analogous to a cow that they were pulling to the slaughterhouse, but it would not be pulled. What did they do to it? They pulled its offspring before it, and it was walking after it despite itself, and to its [ultimate] detriment. So, Jacob was supposed to descend to Egypt in chains and neck chains. (This is because of the decree of enslavement in the Covenant between the Pieces (see Genesis 15:13).) The Holy One blessed be He said: ‘Shall I take My firstborn son down [to Egypt] in disgrace? And if I introduce it into Pharaoh’s heart, would I not be taking him down [to Egypt] in public? (If I introduce it into Pharaoh’s heart to bring Jacob down to Egypt in an honorable fashion, the public nature of the spectacle of his leaving the Land of Israel would itself cause Jacob great discomfort (Etz Yosef). ) Instead, I will draw his son before him, and he will descend after him despite himself and to his [ultimate] detriment.’ He took down the Divine Presence with him. Rabbi Pinḥas said in the name of Rabbi Simon: From where do we derive that the Divine Presence descended with him? From what is written: “The Lord was with Joseph” (Genesis 39:2). “To Egypt [Mitzraima]” – it is taught in the name of Rabbi Neḥemya: Any word that requires a lamed at its start, a heh [can be] placed at its end [instead]: Sedoma, Se’ira, Mitzraima, Ḥarana. (The lamed as a prefix or the heh as a suffix both mean “to.” These are examples where the verse uses the heh at the end of the name of the place, indicating “to Sodom” and the like. ) But is it not written: “The wicked will return to the netherworld [lishola]”? (Psalms 9:18). (Lishola has both a lamed at the start and a heh at the end.) Rabbi Abba bar Zavda said: [They will be sent] to the lowest compartment in the netherworld.

Bereshit Rabbah 91:1

“Jacob saw that there was grain in Egypt, and Jacob said to his sons: Why do you make yourselves conspicuous?” (Genesis 42:1). “Jacob saw that there was grain [shever] in Egypt” – “Happy is he whose help is from the God of Jacob, whose hope [sivro] is in the Lord his God” (Psalms 146:5). “Jacob saw that there was grain in Egypt” – “Behold, He demolishes, and it will not be rebuilt” (Job 12:14) – once the Holy One blessed be He stymied the intention of the tribes, (The plan of Joseph’s brothers to kill him. ) it was not restored. “He shuts a man in, and it will not be opened” (Job 12:14) – these are the ten tribes, who were entering and exiting Egypt, and they did not know that Joseph was alive. But it was revealed to Jacob that Joseph was alive, as it is stated: “Jacob saw that there was shever in Egypt” – “that there was disaster [shever]” (The word shever, generally translated in Genesis 42:1 to mean grain, can also mean disaster; see, e.g., Lamentations 2:11. ) – this is the famine; “that there was hope [sever]” (The midrash interprets the verse as though it said “hope [sever],” because the letters shin and sin are interchangeable. ) – this is the plenty. “That there was disaster [shever]” – “Joseph was taken down to Egypt” (Genesis 39:1); “that there was hope [sever]” – “Joseph was the ruler over the land” (Genesis 42:6). “That there was disaster [shever]” – “they will be enslaved to them and they will oppress them” (Genesis 15:13); “that there was hope [sever]” – “then they will emerge with great wealth” (Genesis 15:14). “Who says to the sun and it does not shine” (Job 9:7) – this is Jacob; “and seals the stars” (Job 9:7) – these are the ten tribes, who were entering and exiting Egypt, and they did not know that Joseph was alive. (The verse in Job is thus understood to mean that God withheld the full “shine” of the divine spirit from Jacob, and although he had a sense that Joseph was alive, he did not have clear knowledge of the matter. On the other hand, God withheld this sense entirely from Joseph’s brothers (Etz Yosef). ) But it was revealed to Jacob that Joseph was alive.

Bereshit Rabbah 91:4

“Joseph was the ruler over the land; he was the provider of grain to all the people of the land. Joseph's brothers came, and prostrated themselves to him, faces to the ground” (Genesis 42:6). “Joseph was the ruler…” – he issued three edicts: That no slave shall enter Egypt; that no man shall enter with two donkeys, and that donkey drivers shall not transport grain from place to place; that a person shall not enter until he writes his name, his father’s name, and his grandfather’s name. (All this was to increase the chances that Joseph’s brothers would come, and to ensure that if they were to come, Joseph would know.) Manasseh was standing there collecting the notes [with the names]. [Joseph’s brothers] said: ‘Let us enter and see. If they make claims against us with a measured rate of taxes, that is fine. If not, in the morning we will see what we will do.’ (When Manasseh saw their notes listing their names, he summoned them to appear before Joseph. The brothers thought, if we are being detained on account of the need to pay standard taxes, we will do so; otherwise, we will see what we need to do (Yefeh To’ar). )

Devarim Rabbah 2:33

Another matter: “Hear Israel” (Deuteronomy 6:4) – this is what the verse said: “Fear the Lord, my son, and the king…” (Proverbs 24:21). What is “and the king”? Abraham, who feared Me, did I not crown him king over the world, as it is stated: “To the valley of Shaveh, which is the valley of the king” (Genesis 14:17). Joseph, who feared Me, as it is written: “I fear God” (Genesis 42:18), did I not crown him king over the world? “Joseph was the ruler over the land” (Genesis 42:6). (Thus, the midrash understands the verse to mean “fear the Lord…and you will be a king.” ) Another matter: “Fear the Lord, my son, and the king [vamelekh]” (Proverbs 24:21) – and rule [umlokh] over your inclination. There was an incident involving Rabbi Shimon ben Elazar who went to a certain city in the South, and he entered a synagogue and asked a scribe; he said to him: ‘As you live, is there wine for sale here?’ He said to him: ‘Rabbi, this city is [inhabited by] Samaritans, and they do not prepare wine in ritual purity in the way that my ancestors would prepare it.’ [Rabbi Shimon] said: ‘If you have any extra [wine] of your own, give it to me, and I will purchase it from you.’ (Rabbi Shimon did not believe the scribe’s claim that the wine in town was not ritually pure, and he offered to buy any wine that the scribe had (Matnot Kehuna; cf. Etz Yosef). ) He said: ‘If you are master of your desires do not taste it.’ Rabbi Shimon ben Elazar said: ‘I am the master of my desires.’ That is, “and the king [vamelekh]” – rule [umlokh] over your inclination. Another matter: “Fear the Lord, my son, and the king [vamelekh]” (Proverbs 24:21) – what is vamelekh? But not Molekh [ve’al lamolekh], as it is stated: “You shall not give of your offspring to pass to Molekh” (Leviticus 18:21). Alternatively, what is vamelekh? Crown Him King [hamlikhehu] over you. “Do not mix with those who are different [shonim]” (Proverbs 24:21) – do not mix with those who say there is a second [sheni] god. Rabbi Yehuda bar Simon said: “It will be in all the land, the utterance of the Lord, that two portions [pi] of it will be eliminated and expire” (Zechariah 13:8) – the mouths [piyot] that say that they are two authorities will be eliminated and expire. Who is destined to survive? “And the third will remain in it” (Zechariah 13:8) – this is Israel, who are called “threes” because they are tripartite – priests, Levites, and Israelites; and they are from three patriarchs: Abraham, Isaac, and Jacob. Alternatively, because they laud the Holy One blessed be He with three sanctifications: “Holy, holy, holy” (Isaiah 6:3). Rav Aḥa said: The Holy One blessed be He became angry at Solomon when he said this verse. (The verse in Proverbs (24:21) cited above. ) He said to him: Is it proper to express a matter of sanctity with an obscure expression: “Do not mix with those who are different”? He (Solomon, who wrote Ecclesiastes after having written Proverbs (see Shir HaShirim Rabba 1:1:10). ) immediately came and stated the matter explicitly: “There is one and no other, without even a son or a brother” (Ecclesiastes 4:8) – [God] has no brother or son; rather, “hear, Israel: the Lord is our God, the Lord is one” (Deuteronomy 6:4).

Devarim Rabbah 4:7

Another matter, “When [the Lord your God] will expand [your border]” – that is what the verse said: “I rejoice and am happy in Your kindness, for You have seen my affliction. You have known my soul’s distress, and You did not deliver me into the hand of the enemy; You set my feet in open space” (Psalms 31:8–9). The Rabbis say: This verse is speaking of Joseph. Joseph said: ‘Master of the universe, “I rejoice and am happy in Your kindness” that You performed with me. Had You exacted revenge on my behalf from Potifera’s wife, and had not given me the kingship, I would have rejoiced and been happy. Now that I have the kingship, “I rejoice and am happy in Your kindness….”’ “For You have seen my affliction” – this is Joseph, in whose regard it is written: “[He had sent a man before them, Joseph, who had been sold as a slave.] They tortured his legs with chains; his body was placed in irons” (Psalms 105:17–18). “You did not deliver me into the hand of the enemy” – this is Potifera. “You set my feet in open space” –You made me ruler over the entire land of Egypt. From where is this derived? As it is stated: “Joseph was the ruler over the land; he was the provider of grain to all the people of the land. Joseph's brothers came, and prostrated themselves to him, faces to the ground. Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:6–7). Another matter, [the verse] “I rejoice and am happy in Your kindness” is speaking of Israel. Israel said: ‘Master of the universe, “I rejoice and am happy in Your kindness” that You performed with us. Had You exacted revenge against the Egyptians and not given us their wealth, we would have rejoiced. We have joy and happiness because You gave us their wealth.’ “For You have seen my affliction” – this is Israel, in whose regard it is written: “The Egyptians mistreated us, and afflicted us, and imposed upon us hard labor. We cried out to the Lord, God of our fathers, and the Lord heard our voice, and He saw our affliction…” (Deuteronomy 26:6–7). “You have known my soul’s distress” – this is Israel, in whose regard it is written: “They embittered their lives” (Exodus 1:14). “You did not deliver me into the hand of the enemy” – this is the wicked Pharaoh, as it is written: “The enemy said: I will pursue” (Exodus 15:9). “You set my feet in open space” – as you expanded my border, as it is stated: “When [the Lord your God] will expand [your border].”

Ein Yaakov (Glick Edition), Sanhedrin 11:14

R. Juda said in the name of Rab: "He who withholds from imparting an Halacha to a disciple is considered as if he would rob him of the inheritance of his ancestors, for it is said (Deut. 33, 4) The law which Moses commanded us is the inheritance of the congregation of Israel. Hence the law is considered as an inheritance to all Israel since the creation of the world." R. Chana b. Bizna, in the name of R. Simon the Pious said: "He who withholds (or denies) the explanation of an Halacha to a disciple, even the embryos in the entrails of their mothers, curse him, as it is said (Prov. 11, 26) Him that withholdeth corn, (Fol. 92) (l'om) the people will (ye'kabuhu) denounce, and the word l'am refers to embryos, as it is said (Num. 23, 8) How shall I denounce (Kabo) whom God … , and Bar means the Torah, as it is said (Ps. 2) And if one do teach." What will be his reward for such? Raba, in the name of R. Shesheth, said: "He will be rewarded with the blessing with which Joseph was blessed, as it is said (Pr. 11, 26) But blessing will be heaped upon the head of the one (Mashbir) that selleth it, and Mashbir refers to Joseph; as it is said (Gen. 48, 6) And Joseph, he was the governor over the land, he it was that sold corn to all the people." R. Shesheth said again: "He who teaches the Torah in this world will be rewarded by teaching it in the world to come, as it is said (Prov. 11, 25) He that refresheth [others] will do the same in the future." Mar Zutra said: "Whence do we infer the resurrection from the Torah? It is said (Deut. 33, 6) May Reuben live, and not die, i.e., he may live in this world, and not die in the world to come." Rabina says: From the following (Dan. 12, 2) And many of those that sleep in the dust of the earth shall awake, some to everlasting life, and some to disgrace and everlasting abhorrence. And R. Ashi said: From (Ib. ib. 13) But thou, go [thy way] toward the end; and thou shalt rest, and arise for thy lot at the end of the days. R. Elazar said: "A leader of a congregation, who leads them humbly, will be rewarded by leading the same in the world to come, as it is said (Is. 49, 10) For he that hath mercy on them will lead them, and by springs of water will he guide them." R. Elazar said again: "Wisdom is of great importance, as it was placed between two divine names (I Sam. 2, 3) For a God of knowledge is the Lord." Another thing said R. Elazar: "Every man who possesses wisdom may consider himself as if the Temple were built in his days, as both wisdom and temple are placed between two divine names." R. Elazar said further: "He who possesses no knowledge does not merit that one should have mercy upon him, as it is said (Is. 27, 11) For it is not a people of understanding; therefore he that made it will not have compassion upon it, and he that formed them will not be gracious unto them." R. Elazar said also: "He who feeds one who does not possess any knowledge, will suffer as a reward for it, as it is said (Ob. 1, 7) They that eat thy bread have struck thee secretly a wound, there is no understanding in them." R. Elazar said again: "A man that has no knowledge will finally be exiled, as it reads (Is. 5, 13) Therefore are my people led into exile, for want of knowledge."

Esther Rabbah 6:3

“Was [haya] [a Judean man in the Shushan citadel]….” Rabbi Yoḥanan said: Everyone about whom “haya” is stated, it is he at the beginning and it is he at the end. ( He was righteous from beginning to end.) They objected to him; but isn’t it written: “One was [haya] Abraham” (Ezekiel 33:24)? ( Abraham began his life as an idolater; he wasn’t the same at the beginning and the end.) He said to them: That is not, in fact, a refutation, as Rabbi Ḥanina and Rabbi Yoḥanan said: At age three Abraham identified his Creator. That is what is written: “Because [ekev] Abraham heeded My voice” (Genesis 26:5). The number of years that Abraham heeded the voice of his Creator is the equivalent of ekev (172), (Ayin – 70, kof –100, beit – 2) and he lived one hundred and seventy-five years. [If one does not accept this explanation,] how do I find expression for haya about him? It means that he was fated from the beginning to guide the entire world to repent. (Although Abraham was not a believer in God his whole life, he had the potential from the beginning.) “[The Lord God said:] Behold, the man has become [haya] [like one of us, knowing good and evil]” (Genesis 3:22) – he became fated to die. “The serpent was [haya] more cunning” (Genesis 3:1) – he was fated for punishment. “Cain was [haya] a cultivator of the ground” (Genesis 4:2) – he was fated for exile, as you say: “Cain departed from the presence of the Lord” (Genesis 4:16); saying that he would be “restless and wandering” (Genesis 4:12). “There was [haya] a man in the land of Utz” (Job 1:1) – he was fated for suffering. “Noah, a righteous man, was [haya] faultless” (Genesis 6:9) – he was fated to acknowledge his Creator. “Moses was [haya] herding (Exodus 3:1) – he was fated for salvation. Mordekhai was fated for redemption. Rabbi Levi and the Rabbis: Rabbi Levi said: Anyone about whom haya is stated witnessed a new world. Rabbi Shmuel bar Naḥman said: They are five. Noah – yesterday “Water eroded stone” (Job 14:19), as Rabbi Levi said in the name of Rabbi Yoḥanan: Even millstones were dissolved during the flood, and now [after the flood] it says: “The sons of Noah who emerged from the ark…” (Genesis 9:18), (Immediately following this verse, the Torah relates how the earth was repopulated by Noah’s sons while Noah was alive.) indicating that he witnessed a new world. Joseph – yesterday “they tortured [his feet] with chains” (Psalms 105:18), and now “And Joseph was [haya] was the ruler over the land” (Genesis 42:6); that is, he witnessed a new world. Moses – yesterday he was fleeing from Pharaoh and now he is drowning him in the sea; that is, he witnessed a new world. Job – yesterday “He spills my bile onto the ground” (Job 16:13), and now “and the Lord gave Job double what he had had” (Job 42:10); that is, he witnessed a new world. Mordekhai – yesterday “he wore sackcloth and ashes” (Esther 4:1), and now “he emerged from before the king in royal garments” (Esther 8:15). “And his name was Mordekhai” (Esther 2:5). Just as myrrh [mor] is first of all the spices, (It is first on the list of ingredients of the sacred oil of anointment (Exodus 30:23).) so was Mordekhai first among the righteous in his generation.

Kohelet Rabbah 9:15:2

Another matter, “There was a small city” – this is Egypt, “and few men in it” – these are the Egyptians, “and a great king came against it and surrounded it” – this is the wicked Pharaoh, (Pharaoh was a wicked king who did not act in the best interest of his subjects.) “and built a great siege upon it” – with ambush and subterfuge. “He found in it a poor, wise man” – this is Joseph the righteous, “and he saved the city in his wisdom” – as he said to Pharaoh: “Let Pharaoh proceed and let him appoint officials over the land…and let them gather all the food of these good years…” (Genesis 41:34). “But no one remembered that poor man” – the Holy One blessed be He said: You did not remember him; I remember him, as it is stated: “Joseph was the ruler over the land” (Genesis 42:6).

Kohelet Rabbah 9:15:3

Another matter, “there was a small city” – this is Egypt, “and few men in it” – these are Joseph’s brothers, “and a great king came against it and surrounded it” – this is Joseph, “and built a great siege upon it” – these are the three edicts that he issued: That no slave shall enter Egypt, no person may enter with two donkeys, and no person may enter whose name and his father’s name, and his grandfather’s name, and his grandmother’s name are not documented. (Joseph issued these edicts so that his brothers would have to come to Egypt themselves to procure food, and not send their slaves; so that they would all have to come, instead of sending just some of them; and so that he would be able to identify them (Etz Yosef).) “He found in it a poor, wise man” – this is Judah, “and he saved the city in his wisdom” – as he said: “I will guarantee him…” (Genesis 43:9). Moreover, he said to Joseph: “Now please, let your servant remain instead of the lad…” (Genesis 44:33). (Thus, Judah saved the extended family from starvation by convincing Jacob to allow Benjamin to travel to Egypt, and he saved Benjamin from slavery by offering himself as a slave to Joseph instead.) “But no one remembered that poor man” – the Holy One blessed be He said: You did not remember him; I remember him, as it is stated: “He sent Judah before him…” (Genesis 46:28). (God ensured that Judah would still play a lead role among the brothers when they moved to Egypt.)

Midrash Tanchuma Buber, Miketz 2:3

Another interpretation (of Prov. 14:23): IN ALL TOIL THERE IS PROFIT. This was Joseph, who suffered in prison and had gain. (Gen. R. 89:2; Exod. R. 7:1.) NOW (according to Gen. 42:6) JOSEPH WAS THE GOVERNOR. (Prov. 14:23:) BUT TALK FROM THE LIPS < LEADS > ONLY TO A LOSS. Because he had spoken < merely > with his lips and said < to a cupbearer rather than to God > (in Gen. 40:14): BUT KEEP ME IN YOUR REMEMBRANCE, the Holy One said to him: By your life, inasmuch as you spoke improper words with your lips; by your life, you are doing two years more in the prison. Thus it is stated (in Genesis 41:1): NOW IT CAME TO PASS AT THE END OF TWO FULL YEARS.

Midrash Tanchuma Buber, Nasso 32:1

[(Numb. 7:48:) ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM. R. Joshua of Sikhnin said in the name of R. Levi:] This text is related (to Eccl. 8:4–5): FOR A KING's WORD IS SUPREME…. WHOEVER OBSERVES A COMMANDMENT SHALL NOT KNOW ANYTHING EVIL. And so it says (in II Sam. 23:3–4): THE GOD OF ISRAEL HAS SPOKEN; THE ROCK OF ISRAEL HAS SAID TO ME: ONE WHO RULES OVER A PERSON, WHO RULES RIGHTEOUSLY {IN} THE FEAR OF GOD, Who is this? This is the one who rules over his drive. (See above, Gen. 5:6.) And who was this? this was Joseph, the father of {Manasseh} [Ephraim], the father of the father of Joshua ben Nun. What is written about him (in Gen. 39:7–8)? AND IT CAME TO PASS AFTER THESE THINGS THAT HIS MASTER'S WIFE CAST HER EYES UPON JOSEPH…. BUT HE REFUSED…. The Holy One said to him: You did not heed her. By your life I am making you king over Egypt. Then they all shall obey you, as stated (in Gen. 41:55): THEN PHARAOH SAID {UNTO} [TO] ALL EGYPT: GO UNTO JOSEPH. It also says (in vs. 40): YOU SHALL BE OVER MY HOUSE, and the children of my palace (Lat.: praetorium; Gk.: praitorion.) shall do nothing without your consent. So it says (in Gen. 42:6): NOW JOSEPH WAS THE GOVERNOR OVER THE LAND. Because he governed his drive, he became governor over the land. (Gen. 39:2:) AND HE WAS A SUCCESSFUL MAN. It was only necessary to say "righteous man." Why did write SUCCESSFUL MAN? The Holy One said to : You achieved what the first Adam did not achieve. (I.e., unlike Adam, Joseph resisted temptation and overcame his evil drive.) SUCCESSFUL (rt.: TsLH) simply means achievement. Thus it is stated (in II Sam. 19:18): AND THEY CROSSED (rt.: TsLH) THE JORDAN AHEAD OF THE KING. (The context is the successful return of King David to Jerusalem after his forces had achieved the defeat of Absalom. Cf. also Gen. R. 86:4.) The Holy One said to him: No sacrifice by an individual overrides the Sabbath; yet By your life, the sacrifice by your son (Ephraim) will override the Sabbath, because of the good work (mitswah) that you did (in resisting temptation). Ergo (in Numb. 7:48): ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM, ELISHAMA BEN AMMIHUD. R. Azariah said: The Holy One said to him, to Joseph, you have kept commandment (mitswah) (from Exod. 20:13 = Deut. 5:17:) YOU SHALL NOT COMMIT ADULTERY. So you have fulfilled the Torah before I gave it. No tribe shall come between your two sons. Instead (according to Numb. 7:48) Ephraim on the seventh day; and (according to Numb. 7:54) Manasseh, on the eighth day.

Midrash Tanchuma, Nasso 28:1

(Numb. 7:48:) “On the seventh day it was the prince of the Children of Ephraim.” This text is related (to Ps. 60:9), “Gilead is Mine and Manasseh is Mine; Ephraim also is My chief stronghold; Judah is My scepter.” Resh Laqish said, “If the idolaters should say to you that the Holy One, blessed be He, does not enliven the dead, say to them, ‘See here, Elijah bears witness that I enlivened the dead through his hand.’ (Cf. Numb. R. 14:1.) Ergo (in Ps. 60:9), ‘Gilead is mine,’ as Elijah was of the inhabitants of Gilead. (Ibid., cont.:) ‘And Manasseh is Mine.’ If they should say to you that the Holy One, blessed be He, does not receive repentant sinners, say to them, ‘See here, Manasseh bears witness that I received him through repentance, since it is stated (in II Chron. 33:13), “When he (i.e., Manasseh) prayed unto him, He (i.e., the Holy One, blessed be He,) granted his request, heard his [entreaty,] and restored him to Jerusalem and to his kingdom […].”’ Ergo (in Ps. 60:9), ‘and Manasseh is Mine.’ (Ibid., cont.:) ‘Ephraim also is My chief stronghold.’ And if they say to you that the Holy One, blessed be He, does not attend to (pqd) barren women, say to them, ‘See here, Elkanah of Mount Ephraim bears witness that I attended to (pqd) his wife Hannah, as stated (in I Sam. 2:21), “For the Lord visited (pqd) hannah; [so she conceived and bore three sons and two daughters].”’ (Ibid., cont.:) ‘Judah is my scepter.’ If they say to you that the Holy One, blessed be He, does not rescue from the fire, say to them, ‘See here, Hananiah and his friends bear witness that I rescued them from the fire, as stated (in Dan. 1:6), “Now among those from the Children of Judah were Daniel, Hananiah, Mishael, and Azariah.”’ Ergo (in Ps. 60:9), ‘Judah is my scepter.’” Another interpretation (of Ps. 60:9), “Gilead is Mine”: If someone says to you, “Why did Elijah build an altar up on Mount Carmel and sacrifice on it, when the Temple existed at that time? For Moses has said (in Lev. 17:3–4), ‘If any single person from the house of Israel slaughters [an ox, a lamb or a goat in the camp]…, And does not bring it unto the entrance of the tent of meeting [to offer a sacrifice to the Lord before the Tabernacle of the Lord, blood guilt shall be imputed to that person],’” say to him, “Everything that Elijah did, he did for the name of the Holy One, blessed be He, and by divine command. (yTa‘an. 2:8 (65d); Lev. R. 22:9.) It is so stated (in I Kings 18:36), ‘And it came to pass at the time of the offering of the oblation (minhah), the prophet Elijah drew near and said […, and that I have done all these things at Your bidding].’” Ergo (in Ps. 60:9), “Gilead is Mine.” (Ibid., cont.:) “And Manasseh is Mine.” If someone says to you, “Why did Gideon sacrifice in a high place (bamah); see here, it was forbidden because there was Shiloh in existence?” [In answer to this question,] R. Abba bar Lahana said, “Gideon did seven [unlawful] things: (yMeg. 1:14 (or 12) (72c); Zev. 14:6; M. Sam. 13; see Tem. 28b-29a.) (1) He sacrificed a bull which had been worshipped, (2) a bull which had been set aside (for idolatry), (3) he built an altar, (4) he cut wood [for it] from the asherah, (5) he sacrificed at night, (6) without the high priest, and (7) he was among idol-serving priests. Yet whatever he did, he did by divine command. It is so stated (in Jud. 6:25-26), ‘And it came to pass during that night that the Lord said to him, “Take the bull ox that belongs to your father […]”’” Ergo (in Ps. 60:9), “and Manasseh is Mine.” (Ibid., cont.:) “Judah is my scepter.” If someone says to you, “See here, David transgressed against a negative commandment,” (Buber, n. 147, suggests that the allusion is to the Bathsheba incident (II Sam. 11). This interpretation is suggested by citation of Ps. 51:15 which follows, since according to the introduction of this Psalm, David wrote it when Nathan came to him to condemn him for the Bathsheba affair. Cf. also Numb. R. 14:1, which alludes in this context to David building an altar and offering sacrifices on a high place (II Sam. 24:18-25 // I Chron. 21:18-26).) the Holy One, blessed be He, said, “Say to him, ‘David taught the penitents, like a scribe teaching children.’” It is so stated (in Ps. 51:15), “Let me teach transgressors your ways and the sinners shall return unto You.” Ergo (in Ps. 60:9), “Judah is My scepter. (Ibid.:) “Ephraim also is My chief stronghold.” If someone says to you, “Why did Joshua profane the Sabbath in Jericho,” say to him, “He acted on divine command.” It is so stated (in Joshua 6:2), “Then the Lord said unto Joshua, ‘See, I have given Jericho into your hand […].’” It is also written (in vss. 3-4), “So you shall go around the city […]; thus shall you do for six days. And seven priests […]; but on the seventh day you shall go around the city seven times, [and the priests shall blow on the shofars].’” And how is it shown that it was on the Sabbath? In that there are never seven days without a Sabbath. (See yShab. 1:3 or 8 (4ab); Gen. R. 14:10; Seder Olam Rabbah 11.) Ergo, “Ephraim also is My chief stronghold.” Now Joshua did yet another thing on his own initiative, which was not told to him. When Jericho was conquered, it was Sabbath. He said, “All of the Sabbath is holy, so whatever we conquer on the Sabbath will be holy to the Lord, as stated (in Josh. 6:19), “But all the silver and gold, and vessels of bronze and iron, are holy to the Lord […].” R. Berekhyah the Priest Berabbi said, “He treated it like a city condemned (for idolatry), and in the case of a city condemned (for idolatry) it is forbidden [to derive] benefit [from it]. Thus it is stated (in Deut. 13:17), ‘and you shall burn with fire the city with all its plunder, wholly for the Lord your God.’” R. Judah bar Shallum the Levite said, “[Joshua] taught Israel what the Holy One, blessed be He, said to Israel (in Numb. 15:20), ‘You shall set aside the first of your dough [as a hallah offering].’ Joshua said, ‘In as much as we conquered it first, we shall dedicate all its booty to the most high.’ The Holy One, blessed be He, said, ‘In as much as you have done so, see, your offering is supporting your tribe and overriding the Sabbath.’ Thus it is stated (in Numb. 7:48), ‘On the seventh day it was the prince of the Children of Ephraim (who made the offering).’” This text is related (to Eccl. 8:4–5), “For a king's word is supreme […]. Whoever observes a commandment shall not know anything evil.” And so it says (in II Sam. 23:3), “The God of Israel has spoken; the Rock of Israel has said to me, ‘One who governs over a person, who governs righteously the fear of God.” And who is the one who governs over his [evil] drive. (See above, Gen. 5:6.) One who does the will of the Omnipresent. And who is this? This was Joseph, the father of [Ephraim], the father of the father of Joshua ben Nun. What is written about him (in Gen. 39:7–8)? “And it came to pass after these things that his master's wife cast her eyes upon Joseph […]. But he refused […].” The Holy One, blessed be He, said to him, “You did not heed her. By your life, I am making you king over Egypt. Then they all shall obey you, as stated (in Gen. 41:55), “then Pharaoh said to all Egypt, ‘Go unto Joseph.’” It also says (in vs. 40), “You shall be over my house,” and the children of my palace (Lat.: praetorium; Gk.: praitorion.) shall do nothing without your consent. So it says (in Gen. 42:6), “Now Joseph was the governor over the land.” Because he governed his [evil] drive, he became governor over the land. (Gen. 39:2:) “And he was a successful man. It was only necessary to say "righteous man." Why is “successful man,” written? The Holy One, blessed be He, said to [Joseph], “You achieved what the first Adam did not achieve.” (I.e., unlike Adam, Joseph resisted temptation and overcame his evil drive.) Successful (rt.: tslh) simply means achievement. Thus it is stated (in II Sam. 19:18), “and they crossed (rt.: tslh) the Jordan ahead of the king.” (The context is the successful return of King David to Jerusalem after his forces had achieved the defeat of Absalom. Cf. also Gen. R. 86:4.) The Holy One, blessed be He, said to him, “No sacrifice by an individual overrides the Sabbath; yet by your life, the sacrifice by your son (Ephraim) will override the Sabbath, because of the good work (mitswah) that you did (in resisting temptation).” Ergo (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim, Elishama ben Ammihud.” R. Azariah said, “The Holy One, blessed be He, said to him, [i.e.] to Joseph, ‘You have kept the commandment (mitswah) (from Exod. 20:13 = Deut. 5:17), of “You shall not commit adultery.” So you have fulfilled the Torah before I gave it. By your life, no tribe shall come between your two sons with a sacrifice. Instead (according to Numb. 7:48) Ephraim [shall bring an offering] on the seventh day; and (according to Numb. 7:54) Manasseh, on the eighth day.’” R. Meir and R. Joshua ben Qorhah were interpreting the names, “Elishama [means], he (Joseph) heeded (shama') my God (Eli), and he did not heed his mistress. Ben Ammihud (‘MYHWD) means, His glory (HWDW) was with me (‘MY) and not with another. Similarly also in the case of (Numb. 7:54), Gamaliel ben Pedahzur [prince of the Children of Manasseh, means that] Joseph said, God (El) has recompensed (gamal) my people with a good recompense (gemulim).’ Ben pedahzur (pdhtswr) means, the Rock (tswr) redeemed (pdh) me from my distress of the prison. And so is it written (according to Ps. 18:21), ‘The Lord rewarded me according to my righteousness; according to the purity of my hands…’” R. Samuel bar Abba said, “What is the meaning of ‘according to the purity of my hands?’ According to the purity of my hands, because I was pure through good works.” (yTa’an. 3:12 (or 10) (67a).) (Ps. 18:21:) “The Lord rewarded me.” How? When someone is poor, he trusts in the Holy One, blessed be He; but when he [becomes] wealthy, he trusts in his wealth and has no fear of [God]. However, when Joseph was a slave, he feared the Lord. When his mistress enticed him with words, he said to her (in Gen. 39:9), “then how shall I do this great evil and sin against God?” Also when he became king he added [to his] fear [of the Holy One, blessed be He], as stated (in Gen. 42:18), “And Joseph said to them on the third day, ‘Do this and live, for I fear God.’” And when his brothers came down to him a second time (according to Gen. 43:16), “When Joseph saw Benjamin with them, [he said… ‘Slaughter and prepare (wehakhen) an animal, for the men will eat with me at noon].’” (Because this verse uses the word, wehakhen, and because the same word also occurs in Exod. 16:5, it is assumed that the conditions of Exod. 16:5 apply here to Gen. 43:16.) Now surely it is not customary for kings to prepare [food] one day ahead for the next. R. Johanan said, “It was the Sabbath, as stated (in Gen 42:16, ‘and prepare.’ And prepare only means [preparation for] the Sabbath, as stated (in Exod. 16:5), ‘And it shall come to pass on the sixth day, that when they prepare.’” (Mekhilta deRabbi Ishmael, Beshallah, 1; Numb. R. 14:2; TDER 24 (or 26), p. 131.) The Holy One, blessed be He, said to him, “You have kept the Sabbath before it was given. By your life, I will have the son of your son offer [his sacrifice] on the Sabbath day, as stated (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim.”

Pesikta DeRav Kahana 17:3

“Why should a living man complain? A man for his sins.” (Eicha 3:39) R’ Aba bar Yodan said, ‘what is it that person complains while he is still alive? It is enough that he lives!’ R’ Berachia said, ‘I lived next to you, he lives and complains.’ R’ Levi said, ‘what is it that a person complains to the Life giver of the worlds? Rather, if one wants to complain, let him complain of his sins. R’ Yodan said, ‘let him stand up like a man and confess his sins, and not complain. Rebbe said, ‘the Holy One said 'malcontents, the children of malcontents they are!' I busied myself with finding Adam a companion, “…I will make him a helpmate opposite him." (Bereshit 2:18) and he complains before me, saying "The woman whom You gave [to be] with me, she gave me…" (Bereshit 3:12) Even Yaakov did so to Me! I made it My business to make his son king in Egypt, “Now Joseph was the ruler over the land…” (Bereshit 42:6) and he complains saying "...My way has been hidden from the Lord..." (Is. 40:27) Even his sons did so to Me in the wilderness - I made it My business to choose out for them refined food, like that which kings eat, in order that none of them would have indigestion or be seized with diarrhea, and they complain before me saying "...we are disgusted with this rotten bread." (Bamidbar 21:5). Even Zion did so to Me! I busied myself with her to remove the kingdoms from the world, have I not already removed Bavel, Maday and Greece and in the future will remove this wicked kingdom? And she complains before me, saying "The Lord has forsaken me, and the Lord has forgotten me." (Is. 49:14)

Sefer HaYashar (midrash), Book of Genesis, Miketz 14

And the men returned to Joseph and informed him thereof, and Joseph once more ‎dispatched sixteen of his servants to seek his brothers; and they went and dispersed ‎themselves towards the four corners of the city. And four of the servants went into the house ‎of the harlots and they found the ten men there seeking their brother. And those four men ‎took them, and they brought them before Joseph, and they bowed down before him to the ‎ground. And Joseph was seated upon his throne in his temple, robed in garments of white and ‎purple and upon his head was a large crown of gold and all the valiant men were around ‎him.And the sons of Jacob saw him, and his beautiful appearance and dignity surprised them, ‎and they once more bowed down before him to the ground, and when Joseph saw his ‎brothers he recognized them, but they recognized him not, because he was too great in their ‎eyes. And Joseph spoke unto them saying: Whence do you come? And all of them answered, ‎saying: Thy servants came from the land of Canaan to purchase food, for verily the famine is ‎heavy in all the earth, and when thy servants heard that there was food in Egypt we came ‎amongst the others to buy corn for our support. And Joseph answered unto them saying: And ‎if you have come to purchase food as ye have said, wherefore did you come through ten ‎different gates of the city? This cannot be otherwise but that you have come to spy out the ‎whole land. And they all together answered unto Joseph: Nay, my lord, we are honest men. ‎Thy servants have never been spies, but we have come to purchase food. For all of us, thy ‎servants, are the sons of one man, in the land of Canaan, and our father commanded unto us ‎saying: When you come unto the city do not enter into one gate, on account of the inhabitants ‎of the land. And Joseph answered unto them once more and he said: That is precisely what I ‎said unto you, that you have come to spy out the whole land, and, therefore, you have ‎entered ten different gates to see the nakedness of the land. And verily every one that comes ‎to purchase doth so, and he goeth his way; but ye are now three days in the land. And what ‎have ye done among the walls of the harlots, whence ye have been these three days? Verily ‎spies only will do such things. And they said unto Joseph: Far be it from our lord to speak these ‎words, for we are twelve brothers, the sons of our father, Jacob, in the land of Canaan, the ‎son of Isaac, the son of Abraham, the Hebrew. And behold the youngest is this day with our ‎father, and one is not here. For he hath been lost from us, and we said: Peradventure he is in ‎this land. And we searched for him in all the land of Egypt, and we came unto the house of the ‎harlots also to seek him there. And Joseph said unto them: And have you searched for him in ‎all the earth, that there is not left another place but Egypt to seek him in?‎

Shemot Rabbah 18:6

God said to Moses: ‘Tell Israel what you [all] should be doing, [and say:] You should know that He will smite Egypt,’ as it is stated: “The Lord will pass to smite Egypt, [and He will see the blood on the lintel, and on the two doorposts, and the Lord will pass over the door, and will not allow the destroyer to come to your houses to smite you]” (Exodus 12:23). Rabbi Levi said: What is “the Lord will pass [ve’avar]”? The Holy One blessed be He said: ‘I will renege [over] on what I said.’ This is analogous to a king whose son went to a barbaric foreign country. The barbarians stood and received him and crowned him king over them. The king heard and said: ‘What honor can I accord to these [people] who exalted my son and crowned him king over them? I will call the name of that province after my son.’ Sometime later, they reconsidered and cursed the king’s son and enslaved him. The king said: ‘I will renege on the honor that I accorded them; I will go out and wage war against them and rescue my son.’ Similarly, Joseph descended to Egypt and they received him and crowned him king over them, as it is stated: “Joseph was the ruler over the land” (Genesis 42:6). They honored Jacob, as it is stated: “Egypt wept for him seventy days” (Genesis 50:3). The Holy One blessed be He said: What honor will I accord Egypt? I will call it by the name of the Garden of Eden, as it is stated: “Like the garden of the Lord, like the land of Egypt” (Genesis 13:10). When they changed their minds and enslaved [the Israelites], the Holy One blessed be He said: “I will pass through the land of Egypt” (Exodus 12:12). I am reneging on that honor and I will render it desolation, as it is stated: “Egypt will become desolation” (Joel 4:19).

Shir HaShirim Rabbah 6:12:1

“I did not know; my soul placed me upon chariots of my noble people” (Song of Songs 6:12). “I did not know; my soul placed me,” Rabbi Ḥiyya taught: This is comparable to the daughter of kings, who was gathering residual sheaves. The king passed and recognized that she was his daughter. He sent his friend and he took her and seated her with him in his carriage. Her friends were astonished in her regard and saying: ‘Yesterday she was gathering residual sheaves and today she is in the carriage with the king?’ She said to them: ‘Just as you are astonished about me, so I am astonished about myself.’ She declared about herself: “I did not know; my soul placed me.” So too, when Israel was in Egypt, they were enslaved with mortar and bricks and were despicable and contemptible in the eyes of the Egyptians. When they became free men and were redeemed, they became elevated over all mankind. The nations of the world were astonished and saying, ‘Yesterday you were working with mortar and bricks, and now you have become free men, elevated over the entire world?’ Israel said to them: ‘Just as you are astonished about us, so are we astonished about ourselves.’ They declared about themselves: “I did not know; my soul placed me.” Another matter, “I did not know; my soul placed me,” it is regarding Joseph the righteous that the verse is speaking. Yesterday, “they tortured his legs with chains; his body was placed in irons” (Psalms 105:18), and today, “Joseph is the ruler over the land” (Genesis 42:6). He declared about himself: “I did not know; my soul placed me.” Another matter, “I did not know; my soul placed me,” the verse is speaking of David. Yesterday he was fleeing from Saul, and today, David is king. He declared about himself: “I did not know; my soul placed me.” Another matter, “I did not know; my soul placed me,” the verse is speaking of Mordekhai. Yesterday, “he donned sackcloth and ashes” (Esther 4:1), and today, “Mordekhai emerged from before the king in royal garments of sky-blue and white…” (Esther 8:15). He declared about himself: “I did not know; my soul placed me.” Another matter, “I did not know; my soul placed me,” the verse is speaking of the congregation of Israel. The congregation of Israel says to the nations of the world: “Do not rejoice over me, my enemy, for though I fell, I will rise” (Micah 7:8). When I was sitting in the dark, the Holy One blessed be He took me out to the light, as it is stated: “Though I sit in the darkness, the Lord is a light to me” (Micah 7:8). It declared about itself: “I did not know; my soul placed me.” Yusta, the tailor of Tzippori, ascended to the royal palace and found favor with the king. The king said to him: ‘Make a request and I will grant it to you.’ He said to him: ‘Appoint me governor over our locale [Tzippori].’ The king granted it to him. When he was appointed governor, he descended from it. (He descended from the palace back to Tzippori.) Some of those who knew him said: ‘It is him,’ (When they saw him approaching they identified him as Yusta the tailor.) And some of them said: ‘It is not him.’ One said to the others: ‘He will now pass through the marketplace; if he looks at the stall upon which he would sit and sew, it is him. If not, it is not him.’ He passed through the marketplace and he began to look at the stall upon which he would sit and sew, and they realized that it was him. He said to them: ‘You are astonished about me, but I am astonished about myself more than you are.’ They declared of him: “I did not know; my soul placed me…” “My noble people [ami],” the noble One accompanied me [imi]—the One who lives eternally.

Vayikra Rabbah 36:2

Another matter, “I will remember My covenant with Jacob” – that is what is written: “You transported a grapevine from Egypt” (Psalms 80:9). Just as this grapevine, one does not plant it on ground with large stones, but rather, one searches the land beneath it [and removes the stones], and only then plants it, so, “You drove out the nations and planted it” (Psalms 80:9). (Only after removing the Canaanite nations from the Land of Israel did God plant Israel there.) Just as this grapevine, the more that you clear from beneath it, [the more] it improves, so, Israel, You cleared all the kings from before them, and then: “[You cleared space for it], and it took root and filled the land” (Psalms 80:10). Just as this grapevine, one does not plant it in a disorderly fashion, but rather, in rows, so Israel is aligned according to their banners. That is what is written: “Each according to his banner, with the insignias of their patrilineal houses” (Numbers 2:2). Just as this grapevine is lower than all the trees but dominates all the trees, (It is considered more important than other trees. Alternatively, it climbs on whatever is around, including other trees (Matnot Kehuna). At times, one even uses other trees to create a frame on which the vine should grow (Etz Yosef). ) the same is true of Israel; they appear as though they are humble in this world, but in the future, they are destined to take possession from one end of the world to the other. Just as this grapevine, one branch emerges from it and conquers several trees, so, Israel, one righteous person emerges from them and dominates from one end of the world to the other. That is what is written: “Joseph was the ruler” (Genesis 42:6); “The Lord was with Joshua, [his fame was throughout the land]” (Joshua 6:27); “David’s renown circulated in all lands” (I Chronicles 14:17); “Solomon ruled over all the kingdoms” (I Kings 5:1); “For Mordekhai was great in the king’s palace, and his renown spread in all the provinces” (Esther 9:4). Just as this grapevine, its leaves cover the grape clusters, (They protect them from the elements.) so, Israel, the ignoramuses among them cover the Torah scholars. (They perform labor and provide for the needs of the Torah scholars.) Just as on this grapevine, there are large and small clusters, and one that is larger than another appears as though it is lower than the other, so, Israel, every one of them who toils in Torah and is greater than another in Torah, appears lower than the other. (The greater a person is in Torah, the greater his humility. ) Just as this grapevine requires three blessings, (After eating grapes or drinking wine, one recites a blessing that is an abridged form of the first three blessings of Grace after Meals. ) so, Israel is blessed with three blessings each day: “May the Lord bless you”; “may the Lord illuminate”; “may the Lord lift” (Numbers 6:24–26). Just as this grapevine there are grapes on it and there are raisins on it, so, Israel, there are, in their midst, masters of Bible, masters of Mishna, masters of Talmud, masters of aggada. Just as this grapevine, there is wine in it and there is vinegar in it, this requires a blessing and that requires a blessing, so, Israel is obligated to recite a blessing over the good and over the bad; over the good, blessed…who is good and does good; over the bad, blessed…the true Judge. Just as this wine, anyone who drinks from it, his face shines and anyone who does not drink of it, his teeth become blunt, (He gnashes his teeth in frustration when he sees others enjoying wine (Maharzu). ) so, Israel, anyone who comes and aligns with them will be rewarded through them. Just as this grapevine, initially it is trampled underfoot and then it goes onto the table of kings, so Israel appears as though they are loathsome in this world, as it is written: “I have become a laughingstock to all my people, their song all day” (Lamentations 3:14), but in the future: “The Lord your God will place you supreme” (Deuteronomy 28:1), as it is written: “Kings will be your caregivers, and their princesses, your wet nurses” (Isaiah 49:23). Just as this grapevine improves with each and every transplanting, so, Israel becomes more numerous under each kingdom. Just as this grapevine is trellised on great cedars, the same is true of Israel, as it is stated: “The mountains were covered with its shade, its branches like cedars of the Almighty” (Psalms 80:11). Just as this grapevine rests upon a reed, so, Israel rests due to the merit of the Torah that is written with a reed. Just as this grapevine, its guard stands above it, so, Israel, their Protector is above, as it is stated: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). Just as this grapevine rests upon dry branches, but it is moist, so Israel rests due to the merit of their patriarchs, even though they are asleep. That is what is written: “I will remember My covenant with Jacob…” (Leviticus 26:42).

Yalkut Shimoni on Nach 470:1

Jeremiah asked the Holy One four things at the hour when he separated from Him, on two he received an answer and on two he did not. They are: despising, rejection, abandonment and forgetting. Since Jeremiah saw the outlandish judgments which He brought upon Jerusalem he stood astonished, saying: is it possible that the Holy One will return to them after this? Then he asked the Holy One about these four things. So it says at the end of the scroll of lamentations “Why do You forget us forever, forsake us so long?” (Lamentations 5:20) “For if You have utterly rejected us, You have been exceedingly wroth against us.” (Lamentations 5:22) This is like a king who had a matron who was very beloved to him. Because the matron knew that the king loved her too much she violated the king’s honor and transgressed his decrees. One time decreed upon her that his servants come and drag her by her hair. Her dear friend who was present stood astonished, and seeing this immediately ran to come before the king. He said to him: my master the king, tell me what you intend. If you intend to return to her, then a man should rule over his wife. If you do not intend to return to her, you should divorce her that she can go and marry another. So Jeremiah said before the Holy One: Master of the World! “Have You indeed rejected Judah? Has Your soul despised Zion?” (Jeremiah 14:19) If Your intention is to return to her “Why have You smitten us and we have no cure?” (ibid.) He replied: go to your teacher, and to the teacher of your teacher – Moshe, the teacher of all the prophets. This is what I said to him at the end of all the curses: “But despite all this, while they are in the land of their enemies, I will not despise them nor will I reject them…” (Leviticus 26:44) Here we see that on two he received an answer and on two he did not. Since Zion saw that Jeremiah asked four things of the Holy One - despising, rejection, abandonment and forgetting – and that the Holy One answered him about despising and rejection but not about abandonment and forgetting, she began to make claims regarding the other two. “And Zion said, ‘The Lord has forsaken me, and the Lord has forgotten me.’” (Isaiah 49:14) Another explanation. And Zion said, ‘The Lord has forsaken me, and has forgotten me.’ The verse doesn’t say this, but rather ‘The Lord has forsaken me, and the Lord has forgotten me.’ Why does it say ‘the Lord and the Lord’? She said to Him: even the two attributes of mercy which are written about You “Lord, Lord, benevolent God, Who is compassionate and gracious…” (Exodus 34:6) have abandoned me and forgotten me. Another explanation. He forfeited me to all the nations, gleanings, forgotten sheaves and the corners of the fields as it says “When you reap the harvest of your Land…you shall leave these for the poor person and for the stranger.” (Leviticus 23:22) Another explanation. ‘The Lord has forsaken me (azavtani).’ He loaded me up with many punishments as it is written “You shall surely help along with him (azov ta’azov).” (Exodus 23:5) Another explanation. ‘The Lord has forsaken me.’ That is, made me worth abandoning, as it is written “…and the Lord shall pour out their vessels.” (Isaiah 3:17) This comes to teach that He hinted to their springs and they poured forth and they were sunk in blood and abandoned and they cast them away. The Holy One said to them: complainers the sons of complainers! I was engaged with the first man, in order to make him a helpmate, as it says “…I shall make him a helpmate opposite him,” (Genesis 2:18) and he complained about Me, “The woman whom You gave to be with me she gave me…” (Genesis 3:12) I was engaged with Yaakov’s son to make him king over Egypt, “Now Joseph was the ruler over the land…” (Genesis 42:6) and He complained before Me, saying “My way has been hidden from the Lord…” (Isaiah 40:27) Even his sons did the same in the wilderness! I was engaged in choosing for them an easy food like that which kings eat, so that not one of them should be seized by indigestion or diarrhea, and they complained before Me, saying “…and we are disgusted with this rotten bread.” (Numbers 21:5) So too Zion did to Me. I was engaged in removing the kingdoms from the world, haven’t I already removed Babylon, Maday and Greece? I was about to cause the fourth kingdom to pass away and she complained before Me, saying ‘You have abandoned me, You have forgotten me.’ Another explanation. Knesset Yisrael said before the Holy One: You have forgotten that might which my children mentioned before you at the sea “The Eternal's strength…” (Exodus 15:2) Another explanation. “And Zion said, ‘The Lord has forsaken me, and the Lord has forgotten me.’” (Isaiah 49:14) Forsaken is the same as forgotten! R’ Elazar said: Knesset Yisrael said before the Holy One – Master of the World! A man who marries another wife in addition to his first still remembers the actions of the first, but You have forsaken me. The Holy One replied to her – my daughter, I created twelve constellations in the firmament opposite the twelve tribes and for each constellation I created thirty troops, and for each troop I created thirty routes, and on each route I created thirty legions, and for each legion I created thirty camps, and for each camp I created thirty squares, and for each square I created three hundred and sixty-five stars like the number of the days of the solar calendar. All of these I created only for you, and you say ‘He has forgotten me, He has abandoned me?!’ “Shall a woman forget her sucking child (ulah)…” (Isaiah 49:15) I will never forget the burnt offerings (olot) and firstborns which you offered before Me. She said before Him - Master of the World! Since there is no forgetting before Your Holy Throne, maybe then You will not forget what I did with the Golden Calf? He replied to her – I will also forget this. She said before Him – Master of the World! Since there is forgetting before Your Holy Throne, maybe you will forget what I did at Mount Sinai? He said to her “I will not forget you.” (ibid.)

Musar

Joseph did not listen to Potiphar's wife and was rewarded by becoming ruler over all the land. Samuel combined the "crown" of Torah and Priesthood for the sake of Torah, representing the pillar on which the world rests. Joseph repaired many shortcomings in the world as a ruler. Man's thoughts are vain, and we should strive to further God's plans over our own.

Orchot Tzadikim 13:10

Now there is one who does not listen and is rewarded and this would be Joseph. For it is said "that he hearkened not unto her, to lie by her, or to be with her" (Gen. 39:10). And what was his reward? "And Joseph was the ruler over all the land" (Gen. 42:6).

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Derekh Chayim, Miketz 4

ויוסף הוא השליט . The prophet Isaiah quotes G–d as saying: "For My thoughts are not your thoughts, etc," (Isaiah 55,8). Man's thoughts are vain. When man believes that a certain course of action would prove beneficial to him, the reverse is often the case. The brothers, who had attempted to frustrate any chance of Joseph ever realizing his dreams, had furthered Joseph's career by their very actions. We must learn from this example to always strive to further G–d's plans and to abandon our own will when it appears to conflict with the will of G–d.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 75

We therefore find the "crown" of Torah and the "crown" of Priesthood combined within one person, Samuel, all for the sake of the "crown" of Torah. Joseph represented the "crown" of Torah as we have pointed out on page 306. The pillar the world rests on is called צדיק; Joseph, universally renowned as יוסף הצדיק is that pillar. The righteous person is the emanation יסוד which leads directly to the emanation מלכות. All the forces, the influences found within the various emanations are channeled to the emanation מלכות only after having passed through the emanation יסוד. All this has been described in Pardes Rimonim in the chapter called צינורות. The emanation מלכות has to be perceived as the מנהיג, guide of the physical universe, acting on behalf of the various other emanations in the name of the אין סוף, G–d Himself. This is the reason it is called מלכות עולם, kingdom of the universe. The pillar which keeps this world going is the צדיק, i.e. the צינור, pipe, which leads from יסוד to מלכות. We derive the "crown" of מלכות, Royalty, from the attribute of מלכות as well as the Holy Temple, the היכל השם, the site of the "crown" of Priesthood. Joseph was the ruler who repaired many of the shortcomings in the world.

Quoting Commentary

The wicked's loftiness is displayed in his face, with the nose indicating this arrogance (Radak on Psalms 10:4:1). Joseph combined the good qualities of his brothers, possessing the birthright, prophetic qualities, royal powers, and intelligence (Rabbeinu Bahya, Bereshit 37:2:1). The sun, moon, and stars in Joseph's dream represent Yaakov, Bilhah, and his brothers, with the fulfillment seen in Genesis 47:31 (Rabbeinu Bahya, Bereshit 37:7:3). Prostration can be interpreted as bowing the head or extending oneself on the earth, as seen in interactions between Yitro and Moshe (HaKtav VeHaKabalah, Genesis 23:7:1). Joseph's example shows it is possible to interact with the world while maintaining personal integrity, providing for others without losing oneself (Tribal Lands, Chapter 12; Yosef 15). Joseph's hubris led to being sold as a slave by his brothers, but ultimately resulted in a story of sin, repentance, and forgiveness, defying narrative conventions (Essays in Ethics; A Weekly Reading of the Jewish Bible, Miketz; Appearance and Reality 3).

Essays in Ethics; A Weekly Reading of the Jewish Bible, Miketz; Appearance and Reality 3

Hubris is usually punished by nemesis and so it was in Joseph’s case. Far from being a ruler, his brothers turned him into a slave. That, however, turned out not to be the end of the story but only the beginning. Unexpectedly, now in Parashat Miketz, the dream has just come true. The brothers do bow down to him, “their faces to the ground” (Gen. 42:6). Now, we feel, the story has reached its end. Instead it turns out only to be the beginning of another story altogether, about sin, repentance, and forgiveness. Biblical stories tend to defy narrative conventions.

HaKtav VeHaKabalah, Genesis 23:7:1

HE PROSTRATED - according to Ibn Ezra prostration is bowing the head, and this is an expression of giving honor to another person, and so Yitro does it for Moshe. However, Rashi (parashat Miketz, Genesis 42:6; Genesis 43:26) sees prostrating as extending oneself on the earth, with hands and feet extended. And it seems that the difference between a simple prostration and the prostration on the earth is that if it is on the earth obviously implies the extending of hands and feet.

Rabbeinu Bahya, Bereshit 37:2:1

אלה תולדות יעקב יוסף, “These are the descendants of Yaakov, Joseph.” It would have seemed appropriate to list all of Yaakov’s sons. and daughters. According to the plain meaning of the text they are all subsumed under the name of Joseph seeing he combined all the good characteristics possessed by his brothers in his own person. He possessed the birthright which normally should have been Reuven’s as we know from Chronicles I 5,1 “when he desecrated the couch of his father, his birthright was given to (the tribe of) Joseph.” He possessed the prophetic qualities of Levi as mentioned by the Torah when he interpreted the dreams of the butler and the baker (Genesis 41,13). He also combined within himself the Royal Powers of Yehudah as the Torah testifies in Genesis 42,6 “Joseph was the one who ruled the land (earth?).” He possessed the intelligence for which Issachar is famed, as we know from Genesis 41,40 “there is none as wise and full of insight such as you.”

Rabbeinu Bahya, Bereshit 37:7:3

ותשתחוין לאלומתי, “and they bowed down to my sheaf.” The sun, moon and stars which bowed down to Joseph in his next dream were Yaakov, Bilhah, and his brothers. The expression וישתחו ישראל על ראש המטה, “Israel bowed down (to Joseph) at the head of the bed,” in Genesis 47,31 is the fulfillment of this part of Joseph’s dream. The brothers are reported as prostrating themselves before Joseph already in Genesis 42,6.

Radak on Psalms 10:4:1

The wicked according to the loftiness of his looks (lit. nose): – The loftiness of the heart displays itself in the face, and the face is indicated by the nose (אף), for it is high upon the face, as (1 Sam 20:41), "and fell on his nose (לאפיו)," where the meaning is on his face;" and bowed to him nose (אפים) to the earth" (Gen. 42:6), where the meaning is faces.

Tribal Lands, Chapter 12; Yosef 15

The existential question that permeated Jewish history was rooted in the brothers’ primal conflict: Do we remain a nation dwelling apart, aloof, isolated, and cocooned so as to maintain our uniqueness (as per the children of Leah), or do we interact with the world, drawing them into relationship while maintaining our integrity (as per the children of Rachel)? We are a nation torn by universalist and separatist elements, and the concerns of both sides have proven legitimate, time and again. The example of Joseph counters those who fear the dangers of interacting with the broader world. Joseph demonstrated that it was possible to provide for the world, (הוא המשביר לכל עם הארץ״” (Genesis 42:6).) to give them vision and meaning, without becoming caught up in veneration. Yosef ha-Tzadik withstood temptation and maintained personal integrity.

Talmud

Rava states that one who teaches a student halakha is rewarded with blessings like Joseph, as seen in Proverbs 11:26 which refers to Joseph as the provider. This is because Joseph was the provider to all the people of the land in Genesis 42:6.

Sanhedrin 92a:3

And if one teaches the student halakha rather than withholding it, what is his reward? Rava says that Rav Sheshet says: He is privileged to receive blessings like Joseph, as it is stated at the end of that verse: “But blessing shall be upon the head of one who provides [mashbir]” (Proverbs 11:26). And mashbir is referring to no one other than Joseph, as it is stated: “And Joseph was the governor of the land, and he was the provider [hamashbir] to all the people of the land” (Genesis 42:6).

Targum

Yoseif was the ruler who sold grain to all the people of the land. His brothers came to buy, but could not find him until they came to his house and prostrated themselves before him.

Onkelos Genesis 42:6

Yoseif was the ruler over the land; he was the one who sold [grain] to all the people of the land. Yoseif’s brothers came and they prostrated themselves to him with their faces to the ground.

Targum Jonathan on Genesis 42:6

And Joseph was ruler over the land; and he knew that his brethren had come to buy; for he had appointed notaries at the gates of the city to register daily, of every one who came, his name and the name of his father; and he it was who sold corn to all the people of the land. And the brethren of Joseph came. And they looked through all the streets, and public places, and hospices, but could not find Him. And they came unto his house, and worshipped him with their faces to the ground.

וַיַּ֥רְא יוֹסֵ֛ף אֶת־אֶחָ֖יו וַיַּכִּרֵ֑ם וַיִּתְנַכֵּ֨ר אֲלֵיהֶ֜ם וַיְדַבֵּ֧ר אִתָּ֣ם קָשׁ֗וֹת וַיֹּ֤אמֶר אֲלֵהֶם֙ מֵאַ֣יִן בָּאתֶ֔ם וַיֹּ֣אמְר֔וּ מֵאֶ֥רֶץ כְּנַ֖עַן לִשְׁבׇּר־אֹֽכֶל׃ 7 E When Joseph saw his brothers, he recognized them; but he acted like a stranger toward them and spoke harshly to them. He asked them, “Where do you come from?” And they said, “From the land of Canaan, to procure food.”
Joseph recognized his brothers immediately and disguised himself by speaking harshly to test their honesty and loyalty, ultimately revealing his true identity after confirming their remorse for their past actions. The brothers, including Reuben and Judah, were willing to redeem Simeon and bring Benjamin to Egypt, leading to a transformation in their relationships and understanding of one another. The term "וידבר" implies censorious speech, and Yosef is described as "yitnaker" to his brothers, possibly indicating that he disguised himself as a non-Jew.

Commentary

Joseph recognized his brothers immediately upon seeing them and feared that they would recognize him, so he disguised himself by speaking harshly and asking them where they came from to test their honesty. Some interpretations suggest that Joseph spoke harshly to make himself unrecognizable, while others believe he acted as a stranger to prevent them from suspecting his true identity. The Torah repeats that Joseph recognized his brothers to emphasize his certainty about their identity. Additionally, some commentaries suggest that the brothers' appearances had not changed much since they sold Joseph, making recognition easier for him. Joseph's harsh treatment of his brothers was a strategy to test their loyalty and bring Benjamin to Egypt, revealing his true identity only after confirming their remorse for their past actions.

Bekhor Shor, Genesis 42:7:1

And recognised them. Because he was searching for them, if they came because of the famine, since it's the way of the patriarchs to come to Egypt because of the famine. See for example "And there was famine in the land, and Avram descended Egyptwards" (Bereishit 12:1), and so too with Yitzchak until the Holy Blessed One said to him "Don't descend Egyptwards" (Bereishit 26:2). And they weren't looking for him and thinking he would be king! And my teachers have explained that the brothers had beards when they sold him, and now were unchanged, but Yosef didn't have a beard and had since grown one, so he looked different.

Bekhor Shor, Genesis 42:7:2

And made himself strange to them. He thought, if I reveal myself to them immediately, since they are embarassed to have sold their brother and pained their father, they will say to me "silence! You're already under oath not to reveal us." And he said to them "harshly" (Bereishit 42:7), "you are spies" (Bereishit 42:9)! And he pushed them off until they brought him Binyamin, and put the goblet in his pack, and told a servant to delay them. And when he saw that, under pressure, they were afraid to sin against their father, he revealed himself, for then he knew that against their will they themselves revealed that they wouldn't hold Binyamin back.

Chizkuni, Genesis 42:7:1

ויתנכר אליהם, “he acted like a stranger to them.” His reasoning was that if he would reveal his identity, they would say to him: “if you expect us not to reveal your true identity, you are also sworn not to reveal our true identity.” Alternately, his reasoning was that he would frighten them into trying to flee. As a result, he would cause his father untold additional anguish. It would therefore be better that they would appear before him because they had no choice not to do so, as they needed the supplies that only he could provide. This would provide him with the chance to force them to bring Binyamin down to Egypt and he would detain him there. As a result, the fact that he was Joseph would become known.

Ibn Ezra on Genesis 42:7:1

BUT MADE HIMSELF STRANGE UNTO THEM. Va-yitnakker (but made himself strange) comes from the same root as nokhri (stranger). Its meaning is, he showed himself to be a stranger.

Ibn Ezra on Genesis 42:7:2

ROUGHLY. Kashot (roughly) is an adjective. Its meaning is rough words. (The word “words” has to be added to the text Thus rough (kashot) is short for rough words (Weiser). The Hebrew literally reads: and spoke rough (kashot) with them.) Answereth impudent (Prov. 18:23) is similar. (Here, too, the word “words” is missing in the Hebrew. The verse should be understood as if written, answereth impudent words.)

Ibn Ezra on Genesis 42:7:3

AND HE KNEW THEM. When Joseph first saw the group he recognized them as his brothers. (This is the meaning of and he knew them.) He then looked at each one of them and recognized them individually. The latter is the meaning of And Joseph knew his brethren (v. 8). (Our verse reads, And He knew them. Verse 8 states, And Joseph knew his brethren. I.E. interprets our verse as referring to the brothers as a group and verse 8 to each individual brother.)

Or HaChaim on Genesis 42:7:1

וירא יוסף את אחיו, Joseph saw his brothers, etc. When he saw them he felt as their brother and displayed friendliness towards them. It was only from the brothers' side that he appeared as a stranger. The Torah emphasises that he acted like this because the brothers did not recognise him. Joseph could speak to them sternly without the brothers taking offence as brothers. After all, he was a stranger to them. Joseph's whole purpose was to devise a scheme whereby also Benjamin would come to Egypt. He also wanted to test them to see how they felt now about what had transpired between them many years ago. He then became aware that they were sorry for what they had done to him and considered themselves as having committed a sin against him.

Rabbeinu Bahya, Bereshit 42:7:1-2

ויתנכר אליהם, “and he pretended to be a stranger who did not know them.” Joseph recognised his brothers as soon as he set eyes upon them. He was afraid that they might recognise him also. This is why he pretended to not to know who they were. We find something parallel when the wife of King Jerobam who sought help from the prophet Achyah Hashiloni (who was blind to boot) for her sick son pretended to be someone else at the instruction of her husband (Kings I 14,2-6). Achiyah challenged her, calling her by her true name the moment she entered his room. The expression used by the prophet Jeremiah to describe this charade was also the same as here, i.e. מתנכר. It is possible that Joseph did not change his features in order to deceive his brothers but merely spoke to them in a tone and language which made it unlikely that they would associate his person with being remotely similar to their brother. Once the brothers had told him where they came from, Joseph became convinced they were indeed his brothers. This accounts for the Torah writing once more: ויכר יוסף את אחיו (verse 8). (Compare commentary by Nachmanides.) According to Tanchuma Miketz 8 the words ויתנכר להם mean that as far as the brothers were concerned he was a pagan seeing that he used his goblet to consult it as if it possessed magic powers. He said to them that the goblet had informed him that they were spies. They replied that they were upright people, had never been spies, but that they had merely complied with their father’s instructions not to enter Egypt by the same gate. Thereupon Joseph demanded to know what business they had had in the red light district? They answered that they had lost something precious and had hoped to locate the lost object in that area during the last three days. Thereupon Joseph told them that his goblet told him that two of their number had once destroyed an entire city by the name of Shechem. When they heard this they became frightened and told Joseph that they were actually twelve brothers. Thereupon Joseph demanded to know the whereabouts of the other two brothers. They told him that one of their number had disappeared and that the youngest one was at home with his father. Upon hearing this, Joseph told them that if they would bring the youngest brother to see him he would accept their claim that they were not spies.

Radak on Genesis 42:7:1

וירא יוסף...ויכירם, our sages explain that the fact that Joseph had left home when he did not have a beard yet, whereas his brothers already had beards accounts for the fact that whereas they did not recognise him, he recognised them. (quoted by Rashi) It is possible that they would have recognised him in spite of his having grown a beard if they had not seen the man confronting them dressed in the uniform of the highest ranking nobles of the land. They could not imagine that this man could be Joseph even if there had been points of resemblance. The idea that someone who had been sold into slavery had risen to such power was too mind-boggling for them.

Radak on Genesis 42:7:2

ויתנכר, Joseph moreover deliberately misrepresented himself to prevent their suspecting that it might be him.

Ramban on Genesis 42:7:1

AND JOSEPH SAW HIS BRETHREN, AND HE RECOGNIZED THEM. Immediately as he saw them he recognized them, and he feared lest they recognize him. And he made himself strange (‘vayithnakeir’) unto them by putting a mitre upon his forehead and part of the face, thus disguising himself, just as it is said concerning the wife of Jeroboam, Arise, I pray thee, and disguise thyself, that thou be not known to be the wife of Jeroboam, (I Kings 14:1. Ramban explains the word vayithnakeir in a physical sense. Joseph disguised himself by placing his mitre over his face. Further on, Ramban mentions a second interpretation. See Note 126.) and it further says, For it will be, when she cometh in, that she ‘mithnakeirah’ (will pretend to be another woman). (Ibid., Verse 5.) It may be that the word vayithnakeir here means that he made himself strange by his words, speaking to them harshly and asking them in anger — as if it were not customary to come before him to purchase food — “From where do you come to appear before me?” And they said, From the land of Canaan to buy food. When they mentioned this to him, it then became clear to him that they were indeed his brothers. This is the meaning of the expression, And Joseph recognized his brethren, (Verse 8 here.) which is mentioned a second time to indicate an additional sense of recognition and knowledge of the truth with respect to them. Now Rashi wrote in explanation of the word vayithnakeir: “He made himself like a nochri (stranger) in conversation by speaking harshly to them.” According to Rashi’s opinion, the word vayithnakeir signifies that he spoke to them as a man who is a nochri (stranger). But this is not correct. (A stranger does not necessarily speak harshly. Hence Rashi’s interpretation is incorrect. Ramban’s second interpretation mentioned above, however, is based upon the word vayithnakeir having the same root as heker (recognition), except that the word here changes its meaning so as to indicate its opposite. See Rashi on Exodus 27:3, where he says that there are many such words in the Hebrew language. In the case before us, the word vayithnakeir would thus mean that Joseph made himself unrecognizable by speaking harshly to them. See my Hebrew commentary, p. 232.)

Rashbam on Genesis 42:7:1

מאין באתם?; he pretended not to know who they were.

Rashi on Genesis 42:7:1

ויתנכר אליהם HE MADE HIMSELF STRANGE UNTO THEM — He made himself like a נכרי a stranger to them in his conversation, speaking harshly (Genesis Rabbah 91:7).

Rav Hirsch on Torah, Genesis 42:7:1

ויכרם ויתנכר וגו׳. Scheinbar zwei entgegengesetzte Bedeutungen einer und derselben Wurzel, נכר: Erkennen und Fremdsein. Jedoch nur scheinbar. נכר im Hiphil: הַכִיר heißt nichts anderes als: Fremdmachen. Alles "Erkennen" ist ein "Fremdmachen". Wir erkennen einen Gegenstand nur dann, wenn wir ihn fremd zu machen verstehen, ihn aus allen übrigen Dingen auszuscheiden vermögen. Je mehr Unterscheidungsmerkmale wir von einem Gegenstande kennen, desto spezieller erkennen wir ihn. Mit jedem neuen uns bekannt werdenden Merkmale machen wir ihn allen andern Reichen, allen andern Gattungen, allen andern Arten, endlich allen andern Individuen derselben Art "fremd", d. h. scheiden wir ihn von allen andern aus, und erkennen ihn als den einen, einzigen, von allen andern Unterschiedenen. Auch unser deutsches Unterscheiden, das mit Erkennen verwandt ist, ist in ähnlicher Anschauung gebildet. הכיר heißt also, einen Gegenstand aus allen andern durch seine Besonderheit herausheben. Demgemäß ist נכרי nicht der Unbekannte — er kann uns jahrelang bekannt und doch נכרי sein — sondern der Andersseiende, der durch sein Leben und Wesen irgendwo nicht Hingehörende, nicht zum Anschluss Geeignete. Der andere Ausdruck für fremd: זר, heißt auch nicht unbekannt, sondern eigentlich das Fremdgewordene, das zu einem andern Kreise gehören könnte, aber wegen seiner Eigentümlichkeit von diesem, oder aus diesem ausgeschieden worden, von זור: ausscheiden, ausdrücken. Daher זורר: Nießen. התנכר heißt daher wie in גם במעלליו יתנכר נער, sich von allen andern unterscheiden, sich in seiner Eigentümlichkeit zeigen, oder, wie hier und Kön. I. 14, 5: sich in einer anderen Eigentümlichkeit darstellen, als man wirklich ist. Er zeigt sich ihnen anders, als er wirklich war, indem er sie hart anfuhr und auch als נכרי in einer fremden Sprache durch Vermittlung eines Dolmetschers mit ihnen sprach; dadurch gelang es ihm, daß הם לא הכירוהו.

Sforno on Genesis 42:7:1

ויכירם, he recognised them collectively as being his brothers, without being able to recognise who each brother was.

Sforno on Genesis 42:7:2

ויתנכר אליהם, he adopted a manner totally uncharacteristic of him, by speaking arrogantly, masking his true voice, etc, apart from the fact that he spoke to them in Egyptian having everything he said translated into Hebrew by an interpreter.

Sforno on Genesis 42:7:3

קשות, so that they would not recognise his voice.

Siftei Chakhamim, Genesis 42:7:1

He acted as a נכרי to them. I.e., ויתנכר means he acted like a stranger (נכרי).

Steinsaltz on Genesis 42:7

Joseph saw his brothers, and he recognized them. Although he had not seen them for over twenty years and their appearances had certainly changed, Joseph had no difficulty recognizing them, as they had all arrived together and wore their customary garments. But he acted as though he were a stranger to them and spoke harshly to them. Joseph used his authority in order to cause them difficulties. He said to them: From where did you come? They said, in complete innocence: From the land of Canaan to acquire food.

Tur HaArokh, Genesis 42:7:1

ויתנכר להם, “he misrepresented himself to them.” According to Rashi, the word is derived from נכרי, “stranger, alien.” Nachmanides explains that as soon as Joseph spotted his brothers and recognized them, he was afraid that they in turn might recognize him; this is why he disguised himself with a different type of turban, one which covered most of his forehead; or, he disguised his manner of speech including his stern demeanor, so that they would not be alerted to his true identity. This is why he subjected them to the third degree kind of interview, acting as if they had been the first people ever to come from Canaan to buy grain. From their answers he became progressively more certain that they were indeed, his brothers. This is the reason why the Torah repeats: ”he recognized them.” According to Ibn Ezra, the first statement “he recognized his brothers”, refers to them collectively, whereas after questioning them he recognized each one individually.

Tze'enah Ure'enah, Miketz 52-53

“When Joseph saw his brothers, he recognized them” [42:7]. As soon as Joseph saw his brothers, he recognized them. He was afraid that they would also recognize him. He disguised himself and put a Turkish turban on his head and covered his forehead and part of his face. He spoke harshly and angrily with them. He asked them: from where did you come? The said that they were from the land of Canaan. Thus Joseph properly recognized that they were his brothers. That is why it is written again in the verse, “Joseph recognized his brothers” [42:8]. That is, he recognized them with certainty. (Ramban, Genesis, 42:7.) Hizkuni writes. He recognized his brothers clearly. He heard one call the other by name. Joseph was afraid he would be recognized. He thought that if he would say that he was Joseph, his brothers would scatter throughout the world and would not return to their father. Therefore, he thought that they should bring Benjamin. (Hizkuni, Genesis, 42:6–7.)

Midrash

Joseph recognized his brothers but acted as a stranger to them, accusing them of being spies and imprisoning Simeon until they brought Benjamin to him. The brothers, including Reuben and Judah, were willing to do whatever it took to redeem their brother, showing remorse for their past actions. Joseph tested them to see if they had changed, ultimately revealing himself to them and reconciling with his family. Their actions and reactions were influenced by their past deeds and the consequences of their actions, leading to a transformation in their relationships and understanding of one another.

Bereshit Rabbah 91:6

Another matter, “Jacob saw that there was grain [shever] in Egypt” – was Jacob in Egypt that he saw grain in Egypt, such that the verse states: “Jacob saw that there was grain in Egypt”? But did he not say [differently] to his sons, [as it is stated]: “He saidBehold, I have heard [that there is grain in Egypt]”? It is, rather, that from the day that Joseph was abducted, the Divine Spirit left him, and he would see but not see, hear but not hear. (He had from the Divine Spirit a vague idea of things that he would not otherwise know, but he did not have a clear understanding of them. ) Why does it not say “there was food in Egypt,” but instead it is written: “That there was grain [shever] in Egypt”? Is it not already stated: “The entire land of Egypt was hungry”? Why does the verse state: “There was grain [shever]”? Rather, do not read it as “there was grain [shever],” but rather, “there was hope [sever],” as he foresaw that his hope was in Egypt. What was that? That was Joseph. “Jacob said to his sons: Why do you make yourselves conspicuous?” Jacob said to his sons: ‘You are mighty, you are handsome, do not enter through one gate and do not stand in one place, so that the evil eye will not have dominion over you.’ “Behold, I have heard that there is grain in Egypt. Go down there.” What is “go down”? He foresaw that they would descend and be enslaved in Egypt. Another matter, “go down there” – as anyone who purchases grain from the marketplace, descent is written in his regard. (This is because he is dependent upon market conditions for his basic sustenance (Etz Yosef). ) “Joseph’s brothers descended” (Genesis 42:3). The verse should have said: “The children of Israel.” It is that initially, they did not treat him with brotherhood and sold him, but ultimately they had regrets and were saying: ‘When will we descend to Egypt and return our brother to his father?’ When their father told them to descend to Egypt, they all came to a consensus to return him. Rabbi Yehuda bar Simon said: Joseph, too, knew that his brothers were descending to Egypt to acquire food. What did he do? He positioned guards at all the entrances and said to them: ‘See each one who enters to acquire food, and write his name and his father’s name.’ In the evening, they would bring the notes to him. This is what they did. When Jacob’s sons came, each and every one entered through his own gate, and they wrote their names. In the evening, they brought [Joseph] the notes. This one read: ‘Reuben son of Jacob,’ another read: ‘Simeon son of Jacob,’ and another ‘Levi,’ and likewise, all the gatekeepers, each one brought his own. Immediately, Joseph said: ‘Seal all the storehouses and keep open one storehouse.’ He gave their names to the proprietor of the storehouse. He said to him: ‘See, when these people come to you, apprehend them, and send them before me.’ Three days passed and they did not come. Immediately, Joseph took seventy mighty men from the king’s palace and dispatched them to the marketplace. They went and found them in the marketplace of harlots. What was the nature of their presence in the marketplace of harlots? It is that they said: ‘Our brother Joseph is fair of form and fair of appearance; perhaps he is in a tent.’ (Perhaps he was forced to work as a male prostitute (Matnot Kehuna). ) They apprehended them and brought them before Joseph. “Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:7). “Joseph recognized his brothers, but they did not recognize him” (Genesis 42:8). “Joseph remembered the dreams that he dreamed about them, and said to them: You are spies; to see the nakedness of the land you have come” (Genesis 42:9). “They said to him: No, my lord, but your servants have come to acquire food” (Genesis 42:10). “We are all the sons of one man; we are sincere, your servants have not been spies” (Genesis 42:11). “And he said to them: No, to see the nakedness of the land you have come” (Genesis 42:12). “They said: We, your servants, are twelve brothers, sons of one man in the land of Canaan and, behold, the youngest is with our father today, and one is absent” (Genesis 42:13). Immediately, “he acted as a stranger [vayitnaker] to them, and spoke harshly to them” – it teaches that he became like a stranger [nokhri] to them. He took the goblet and struck it. He said to them: ‘I see in my goblet that “you are spies.”’ They said to him: ‘“We are sincere”; however, this is what our father commanded us: Do not enter through one gate…’ He said to them: ‘What is the nature of your presence in the marketplace of harlots? Were you not afraid of the evil eye? Was that not your father’s command?’ They said to him: ‘We lost something and we were seeking it there.’ He said to them: ‘What was the lost item? I see in my goblet that two of you destroyed the big city of Shekhem, and then you sold your brother to Arabs.’ Immediately, they were shocked and said to him: “We, your servants, are twelve brothers, sons of…our father.” He said to them: ‘And where are the other two?’ They said to him: “One is absent” – dead; and “the youngest is with our father today.” He said to them: “Bring your youngest brother to me…” (Genesis 42:34). He took Simeon and incarcerated him before their eyes, because it was he who had pushed him into the pit. He separated him from Levi, so they would not conspire against him. Simeon said to his brothers: ‘So you did to Joseph, and so you seek to do to me?’ (You also sinned in the sale of Joseph. Do not leave me here; stay and bear the burden of punishment together with me (Maharzu). ) They said to him: ‘What shall we do? The people of our household will die of starvation.’ He said to them: ‘Do what you want. Now, I will see who will take me into prison.’ (Shimon planned to resist being taken to prison. ) At that moment, Joseph sent to Pharaoh and said to him: ‘Send me seventy of your mighty men, as I have found robbers and I seek to shackle them.’ At that time he sent them to him, and Joseph’s brothers were looking to see what he sought to do. Joseph said to those mighty men: ‘Take him into prison.’ When they drew near to him, he screamed at them. When they heard his voice, they fell on their faces and their teeth broke, as it is stated: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Manasseh was sitting before his father. His father said: ‘You get up.’ Immediately, Manasseh stood and struck him with one blow, took him into prison, and shackled him. [Joseph] said to [his brothers]: ‘This one will be incarcerated until you bring your brother “and your statements will be verified”’ (Genesis 42:20). Immediately, “Joseph commanded and they filled their vessels” (Genesis 42:25). They went to their father and related to him the entire incident. Their father responded and said to them: ‘Where is Simeon?’ They said: ‘He seized him for our youngest brother.’ He said to them: “You have bereaved me.” “Reuben spoke to his father, saying: Kill my two sons.” [Jacob] said to him: ‘Are your sons not my sons?’ Judah said to them: ‘Leave the elder until the bread is finished.’ (Jacob was refusing to send Benjamin. Judah advised his brothers not to continue pleading but to wait until the bread was finished, when Jacob would have to agree. ) Judah said to him: ‘Father, if Benjamin goes with us, perhaps he will be apprehended and perhaps he will not be apprehended. But if he does not go with us, we will all die of starvation. It is preferable that you forsake the uncertain and seize the certain.’ He said: ‘Who will guarantee him?’ He said to him: ‘I will,’ as it is stated: “I will guarantee him; from me you can demand him” (Genesis 43:9). That is why it is stated: “Jacob saw that there was grain [shever] in Egypt.” (The midrash interprets the word shever to mean disaster, as Jacob was afraid of the possibility that Benjamin would be harmed (Matnot Kehuna). Some commentaries suggest that this last line is an error and should not appear in the text (Nezer HaKodesh; Etz Yosef). )

Bereshit Rabbah 91:7

“Joseph saw his bothers [and he recognized them, but he acted as a stranger to them]” (Genesis 42:7) – Rabbi Yehoshua bar Neḥemya said: He became like a stranger to them. “Joseph recognized his brothers…” (Genesis 42:8) – Rabbi Levi and the Rabbis, Rabbi Levi said: When they fell into his hands: “Joseph recognized his brothers.” When he fell into their hands: “But they did not recognize him.” (He treated them as brothers when they descended to Egypt; they did not treat him as a brother when he came to them in Dotan.) The Rabbis say: He parted from them when they were bearded, so “Joseph recognized his brothers.” “But they did not recognize him,” as they parted from him when he was not bearded. “Joseph remembered…and said to them…[They said to him:] We are all the sons of one man” (Genesis 42:9–11) – they had a spark of the Divine Spirit. They said to him: ‘We and you are the sons of one man.’ “Joseph said to them: That is what I spoke to you, saying: You are spies” (Genesis 42:14). “They said: We, [your servants,] are twelve [brothers, sons of one man…and one is absent]” (Genesis 42:13) – He said to them: ‘Where is he?’ [They said:] ‘We sold him.’ He said to them: ‘For how much did you sell him?’ They said to him: ‘For five sela.’ He said to them: ‘And if a person would say to you: Give me five sela for him, and I will give him to you, would you do it?’ They said to him: ‘Yes.’ And if a person would say to you: ‘Give me double for him and I will give him to you, would you do it?’ They said: ‘Yes.’ ‘And if a person would say to you, even if you would give one thousand for him, we will not give him to you, what would you do?’ They said to him: ‘It is for that purpose that we descended, either to kill or to be killed.’ He said to them: “That is what I spoke to you, [saying: You are] spies.” “With this you shall be put to the test: As Pharaoh lives, you shall not depart from here, unless your youngest brother comes here” (Genesis 42:15). “Dispatch one of you and he will take your brother, and you shall be incarcerated, that your statements may be verified, whether there is truth with you; and if not, by Pharaoh’s life, you are spies” (Genesis 42:16). “With this you shall be put to the test: As Pharaoh lives” – when he would seek to take a false oath, he would take the oath by Pharaoh’s life. Rabbi Levi said: This is analogous to a goat that fled from the pasture and went to a widowed woman. What did she do? She stood, slaughtered it, flayed it, placed it in the bed, and covered it with a sheet. They came and sought it from her. She said: ‘This woman will tear from the flesh of this one and eat it if she knows about it.’ (She placed the goat on a bed as though it were a child, and swore that if she knew anything about the whereabouts of the goat, she would tear the flesh of “this one” and eat it. ) So, “as Pharaoh lives, you shall not depart…dispatch one of you.” “He gathered them into custody for three days” (Genesis 42:17). “He gathered them into custody for three days” – the Holy One blessed be He never leaves the righteous in distress for three days, and likewise they learned from Joseph, Jonah, Mordekhai, and David, and likewise it says: “He will revive us after two days; on the third day” (Hosea 6:2) of the tribes “He will raise us” (Hosea 6:2) (Meaning, “one the third day He will raise us,” just as Joseph released his brothers, the progenitors of the tribes, on the third day. ) – “Joseph said to them on the third day.”

Midrash Tanchuma Buber, Miketz 10:1

(Gen. 42:3:) SO JOSEPH'S TEN BROTHERS WENT DOWN < TO BUY GRAIN IN EGYPT >. Jacob said to them: Will you please not < all > enter by one gate (Gk.: pyle.) because of the evil eye? (Tanh., Gen. 10:8; Gen. R. 91:6; cf. 91:2; cf. also above, 10:8; below, 10:17.) And so they did. When they entered, they did not all enter as a unit, but each and every one all by himself. What did Joseph do? He posted guards over the entrance gates of Egypt. He said: Let each and every one who enters have his name and the name of his father written under your supervision. Then you are to bring their names to me. So, when the children of Jacob entered, each and every one all by himself, he (a guard) said: What is your name? So he told him: Reuben ben Jacob. And so it was with each and every one of them. < A guard > would write down his name and the name of his father. Then they brought < the names > to Joseph. Joseph immediately recognized them, as stated (in Gen. 42:8): SO JOSEPH RECOGNIZED HIS BROTHERS. He began to recall the dreams, as stated (in Gen. 42:9): NOW JOSEPH REMEMBERED THE DREAMS THAT HE HAD DREAMED ABOUT THEM. (Vs. 7:) BUT HE BECAME A STRANGER UNTO THEM, AND HE SPOKE HARSHLY WITH THEM. He began to treat them harshly, AND (ibid., cont.) HE SAID TO THEM: WHERE DO YOU COME FROM? When they said: From the land of Canaan, he said to Simeon and Levi: Are you accustomed to pillaging people just as you did at Shechem (in Gen. 34:25-26)? Ergo (in Gen. 42:7): AND HE SPOKE HARSHLY WITH THEM.

Midrash Tanchuma Buber, Miketz 17:3

What did Joseph do? He commanded them to bring to him the names of the people which were written down on each and every day. They came in on the first day and brought him the names of those who had entered < the country >, and so they informed him on each and every day. When Joseph's brothers came down, they all did not enter through one gate. (Gk.: pyle.) The gatekeeper said to < one of the brothers >: What is your name? He told him: Reuben ben Jacob ben Isaac. So it was also with Simeon, and so with all of them. They brought < the names > that had been written down to Joseph. When he read them, he knew that his brothers were there. He sent for his son, Manasseh. He said: See where they are going. Manasseh went and saw them going about in the marketplace. They went from this marketplace to that marketplace, from this alley to that alley. < Then Joseph > sent after them, and they came to him. When he saw them, he certainly recognized them, BUT (according to Gen. 42:7) HE BECAME A STRANGER UNTO THEM. What is the meaning of BUT HE BECAME A STRANGER UNTO THEM. R. Johanan said: He became a foreigner to them. (Ibid., cont.): AND HE SAID UNTO THEM: WHERE DO YOU COME FROM? He said to them (in vs. 9): YOU ARE SPIES. They said to him (in vs. 10, 13): NO, MY LORD, BUT YOUR SERVANTS HAVE COME TO BUY FOOD < … >. WE, YOUR SERVANTS ARE TWELVE BROTHERS. R. Johanan < drew on an Aramaic metaphor and > said: < The matter > is comparable to a raven who brought fire into its nest {i.e., a raven who brought fire into its nest}. (The scribe who copied Buber’s MS felt that this Hebrew rendering was necessary because the midrash renders the metaphor in Aramaic. Gen. R. 91:7 explains that the Holy Spirit lit up within them and made them blurt out that they were brothers.) He said to them: Are you brothers? They told him: Yes. Then why did you not all enter by one gate? Because our father ordered us < not to do > so because of the < evil > eye. He said to them (in vs. 16): BY PHARAOH'S LIFE YOU ARE SURELY SPIES. When < Joseph > swore falsely, he swore by Pharaoh's head. (Gen. R. 91:7.) To what is the matter comparable? To a woman who stole a lamb from the flock and fled. When the shepherd ran after her, she went home and covered it with a garment. The shepherd said to her: Have you seen a lamb? She said to him: May I eat of the flesh of this one lying on the bed, if I know anything < about it > ! So < it was with > Joseph. When he wanted to swear falsely, he swore by Pharaoh's life. (Gen. 42:10:) THEY SAID UNTO HIM: NO, MY LORD, BUT YOUR SERVANTS HAVE COME TO BUY FOOD. He said to them: You know that you are spies. Why have you gone and made the rounds of the whole country? They said to him: We had a brother, but we sold him as a slave. And from the hour that we sold him our father has sat around mourning over him. So we have come down < here > with money in our hands, saying: Wherever we find him, we will redeem him. He said to them: Can a person who sells something go back on it? They said to him: For this reason we came down with double < the money > on hand to redeem him. He said to them: What if < his owner > does not want to sell him? They said to him: Even though we are burned < alive > on his account, we will not move until we have redeemed him. He said to them (in Gen. 42:14): IT IS AS I SAID UNTO YOU: YOU ARE SPIES. What did he do (according to vs. 24)? THEN HE TOOK SIMEON FROM THEM < AND BOUND HIM BEFORE THEIR EYES >. He (Joseph) said < to himself >: He bound me and cast me into the pit; I also am binding him. What did they do? They loaded up, went to their father, AND (according to vs. 29) RELATED TO HIM ALL THAT HAD HAPPENED TO THEM. He said to them (in Gen. 43:2): GO AND BUY US A LITTLE FOOD. Judah said to him (in vs. 3): THE MAN SOLEMNLY WARNED US, SAYING: YOU SHALL NOT SEE MY FACE < UNLESS YOUR BROTHER IS WITH YOU >. He said to them: I will not send Benjamin even though I am killed. They said to him: It is better for you to lose one life and not seventy. What did he do? He gave them Benjamin and began to pray for them (in Gen. 43:14): AND MAY GOD ALMIGHTY GRANT YOU MERCY BEFORE THE MAN, seeing that (according to Gen. 42:30): THE MAN < THE LORD OF THE LAND > SPOKE < …HARSHLY >. He therefore said (in Gen. 43:14): BEFORE THE MAN. (I.e., Jacob prayed that the same man who had previously spoken harshly now would grant them mercy.)

Midrash Tanchuma Buber, Vayigash 3:1

Another interpretation (of Gen. 44:18): THEN JUDAH DREW NEAR UNTO HIM. This text is related (to Job 41:8 [16]): ONE IS SO NEAR TO THE OTHER THAT NO AIR CAN COME BETWEEN THEM. This refers to Judah and Joseph, for in whatever Joseph prided himself, Judah came and vanquished, as stated (in Gen. 45:1): JOSEPH COULD NOT RESTRAIN HIMSELF. To what were they comparable? (Tanh., Gen. 11:3.) To a bull that went out; and, when all the beasts fled from him, he kicked (rt.: B'T) at one and gored at another. Then came the lion, but he did not stand up to him. Rather, when the lion appeared and sought out the bull, he was not to be found. So Joseph is likened to the bull, as stated (in Deut. 33:17): LIKE A FIRSTLING BULL HE HAS MAJESTY. The tribes also have been likened to beasts, and Joseph was priding himself as being over them and despising (rt.: B'T) them. (According to Gen. 42:7) HE BECAME A STRANGER TO THEM. Then goring at a particular one, (according to Gen. 42:24) HE TOOK SIMON FROM THEM. He acted so only until the lion came, < for > (according to Gen. 49:24) JUDAH IS A LION'S WHELP. He sought him out as the bull, but he was not to be found. Rather (according to Gen. 45:1): JOSEPH COULD NOT RESTRAIN HIMSELF. Why? (Prov. 30:30:) THE LION IS THE MIGHTIEST AMONG THE BEASTS, AND RETREATS BEFORE NONE, even because it is written of him (in Gen. 47:12): AND < JOSEPH > SUSTAINED < HIS FATHER AND HIS BROTHERS >. (One would expect some saying about Judah. Buber’s note here suggests that SUSTAINED be read as two words, apart from the biblical context, and interpreted as “All in all,” i.e., the lion is “all in all” in the world of beasts. Cf. Tanh., Gen. 11:3: “Who has stood facing a bull? The lion, as stated (Gen. 44:18): THEN JUDAH DREW NEAR UNTO HIM.”) Also in the world to come a fighting Messiah is going to arise from Joseph, but a Messiah who is to arise from Judah will be stronger than he, as stated (in Zech. 10:6): I WILL STRENGTHEN THE HOUSE OF JUDAH, < BUT THE HOUSE OF JOSEPH I WILL SAVE >.

Midrash Tanchuma, Miketz 8:3

And Joseph saw his brethren, and he knew them, but made himself strange (Gen. 42:7). This verse tells us that he acted as a stranger toward them. He took his goblet, struck it, and said: “I see by this cup that ye are spies.” They replied: “We are upright men (ibid, v. 11), but our father advised us not to enter through one gate.” He retorted: “Then what business did you have in the street of harlots? Were you not afraid of being seen—did your father, then, command it?” “We have lost something,” they replied, “and we sought it there.” “What is this thing you have lost?” he demanded. “I see by this goblet that two of you destroyed the great city of Shechem.” “Which of us did so?” they asked. He smote the goblet once again and replied: “Their names were Simeon and Levi.” They began to tremble and to cry out: We, thy servants, are twelve brothers (ibid., v. 13). “Where are the other two?” he inquired. “The youngest is with our father, but we do not know the whereabouts of the other.” He said to them: “Bring the youngest to me so that your words may be confirmed.” He seized Simeon and bound him before their eyes, and then said to them: “This one will remain bound up until you bring your brother to me to prove your statements.” After they departed, he released him, fed him, and gave him drink.

Quoting Commentary

Rashi explains that the term "וידבר" implies censorious speech in Exodus 32:7:1, while Ibn Ezra discusses the different meanings of the words "yenakkeru" and "yakkiru" in Deuteronomy 32:27:2. In Genesis 42:7, Yosef is described as "yitnaker" to his brothers, possibly indicating that he disguised himself as a non-Jew. Chizkuni compares the plural form of the word for God, "Elohim," to the pluralis majestatis used by earthly rulers, emphasizing God's unique and universal rule. Additionally, Chizkuni connects the concept of recognizing one's son in Deuteronomy 21:17:1 to Joseph pretending not to know his brothers in Genesis 42:7.

Chizkuni, Deuteronomy 21:17:1

בן השנואה יכיר, “he must recognise the son of the “hated” wife as his firstborn. The reason why the Torah chose the expression “recognise” here is that usually when someone wishes to deny a relative some favour that the latter claims he is entitled to, he behaves as if he does not even ”know” such a person. We find an example of this expression in such a situation when Joseph’s brothers came to Egypt to buy grain and he pretended not to know who they were, i.e. ויתנכר, (Genesis 42,7). The Torah there had told us that he had recognised them immediately. On the other hand, when Boaz treated Ruth, whom he had never even met, with kindness and consideration, (Ruth 2,10) she is so astounded that she asked him what prompted him to treat her as if he had known her for a long time, מדוע מצאתי חן בעיניך, “what caused me to have found favour in your eyes, ואני נכריה, when I am a complete stranger?”The Torah demands of the father of his biological and chronological firstborn to introduce him as such to anyone who does not know him. Moreover, Jewish law decrees that when a father introduces his son in such a way he is trustworthy and does not have to provide independent proof for his claim. (Talmud, tractate Kidushin, folio 74.)

Chizkuni, Genesis 1:1:3

בראשית ברא, “first of all, before any creatures were created, G-d created heaven and earth;” Our author compares this to Jeremiah writing in Jeremiah 26,1: בראשית ממלכות יהויקים בן יאשיהו, “at the beginning of the rule of Yehoyakim, son of Yoshiyahu, etc.” The author mentions that Onkelos also translates these two words as: “at the beginning He created.”'אלוקים וגו, if there is a person [Jewish believer, of course] who is baffled by the plural ending in the word for G-d in the Holy Tongue, (i.e. אלוקים, אלוקינו, אלוקי) thinking that this is utterly inappropriate in a Book teaching monotheism such as the Torah, such a person should reflect for a moment and consider that references to Divinity and addressed to the individual are generally phrased as the Divinity mentioned being in the plural mode. [as is the custom for earthly kings, who speak of themselves in the plural mode, something known as pluralis majestatis. It would border on blasphemy if the Torah would accord G-d alesser title than the one arrogated to themselves by earthly rulers. Ed.]. Examples quoted by the author are: Exodus 3,16אלוקי אברהם יצחק ויעקב, or Genesis 42,7: דבר האיש אדוני הארץ or Exodus 22,14: אם בעליו עמו; there are many more examples of this. Do not answer me by saying that the vocalization of the word אדני when written with the kametz is sacred, whereas when not it is profane. Are you going to argue the same for the roots: בנאי ,זכאי ,שדי (fool) אשמאי and others, [that when using the vowel kametz they are transformed into sacred words? Ed.] The truth is that that the Divine name for G-d is also used in the plural mode, and no one as a result disputes that He is unique and solitary! The deeper meaning of the word elohim is “majesty, authority.” When G-d proclaimed at the beginning of the Decalogue: אנכי “I” (singular) ה' אלוקיך, “am the Lord your G-d(s)” (plural), i.e. the meaning is that whereas every other ruler or king rules over a certain narrowly defined domain, “I am the One Who rules over everything, the entire universe.” [Surely this justifies the use of the plural mode! Ed.] Not only that, earthly rulers or kings, being mortal, have to worry about who will succeed them, and in the event that a king does not have a biological heir, or has otherwise become weak and unable to carry out his functions for the benefit of his subjects, he must be replaced. None of these problems, will ever face the G-d Who introduces Himself to His people at Mount Sinai at the beginning of the Decalogue. Furthermore, from the subject’s point of view, if a subject feels oppressed by a particular king whose domain he inhabits, he has the option (unless he is in jail) to move to the domain of a different earthly king. Not so with G-d’s, the Creator’s, subjects. There is no place in the universe to which they can flee to escape His rule. On the other hand, the subjects of G-d enjoy the advantage that they never have to worry that the successor of a benign king such as He, will be autocratic and make the lives of his subjects miserable.

Ibn Ezra on Deuteronomy 32:27:2

SHOULD MISDEEM. Yenakkeru (misdeem) (A pi’el.) is the reverse of yakkiru (A hifil.) (they shall recognize). (Both words come from the root nun, kaf, resh. When the word comes in the pi’el it means to estrange; when it comes in the hifil it means to recognize.) Yenakkeru is similar (In meaning.) to va-yitnakker (A hitpa’el.) (but made himself strange) in but made himself strange unto them (Gen. 42:7).

Rashi on Exodus 32:7:1

וידבר AND [THE LORD] SAID — This term דבר when not followed by a word of the root אמר implies censorious speech, as (Genesis 42:7) “And he spake (וידבר) roughly (קשות) unto them”.

Rashi on Job 21:29:2

and their signs which they made known to you, you shall not make strange to yourselves by not paying attention to them, like (Gen. 42:7), “But he made himself a stranger (ויתנכר) to them.”

Redeeming Relevance; Genesis 6:54

The idea of Yosef following a Noachide approach to leadership is further vindicated by an interesting phrase (Bereshit 42:7), wherein we are told that Yosef was “yitnaker” to his brothers. On the face of it, this means that he did not reveal his identity. Yet more than one commentator (See, for example, Ibn Ezra and Rabbi S.R. Hirsch.) understands the phrase to mean that Yosef was disguising himself by pretending to be a “nochri” (from the same Hebrew root as yitnaker), a non-Jew. Moreover, Yosef ’s dual identity is formalized by his being given an additional Egyptian name, something unparalleled in the foreign residence of any other personage in the Torah. From all of the above evidence, it appears that, on some level, Jewish tradition has long been aware of that which we are suggesting – that Yosef straddled the Jewish and Noachide worlds, whereas his brothers did not.

Targum

Joseph recognized his brothers but pretended to be a stranger, speaking harshly to them and questioning where they came from, to which they replied they came from the land of Canaan to buy grain (Onkelos Genesis 42:7, Targum Jonathan on Genesis 42:7).

Onkelos Genesis 42:7

Yoseif saw his brothers and he recognized them, but he acted like a stranger [considered what he should say] to them. He spoke harshly to them, and said to them, Where did you come from? They said, From the land of Canaan to buy food [grain].

Targum Jonathan on Genesis 42:7

And Joseph saw his brethren, and recognised them; but he made himself as a stranger in their eyes, and spake hard words to them, and said to them, Whence come yon? And they said, From the land of Kenaan, to buy corn.

וַיַּכֵּ֥ר יוֹסֵ֖ף אֶת־אֶחָ֑יו וְהֵ֖ם לֹ֥א הִכִּרֻֽהוּ׃ 8 J For though Joseph recognized his brothers, they did not recognize him.
Joseph recognized his brothers due to their beards and knowledge of their names, while they did not recognize him because of his changed appearance and belief that he was dead. The Torah emphasizes Joseph's brotherly love in not harming his brothers. The blessing in the Amidah prayer curses apostates and heretics, denouncing those who oppose God. Yosef's recognition of his brothers reflects the trait of Mashiach ben Yosef in every generation, with Satan hiding his characteristics. Rabbi Yohanan connects the Tamar/Yehuda episode to Yosef's story, highlighting Yehuda's punishment for betraying his brother and father. In the Talmud, it is discussed how one's appearance can change over time, leading to legal arguments about recognition.

Commentary

Joseph recognized his brothers individually because they all wore beards when he left them, while they did not recognize him due to his beard, changed appearance, Egyptian clothing, and the fact that they believed he was dead. Joseph's recognition was facilitated by his certainty that his brothers would come to Egypt, his knowledge of their names, and the fact that they spoke Hebrew while he spoke Egyptian and used an interpreter. The Torah emphasizes Joseph's brotherly love in not harming his brothers, contrasting with their previous mistreatment of him.

Chizkuni, Genesis 42:8:1

ויכר יוסף את אחיו, “Joseph recognised his brothers;” because they addressed each other with their names, and he understood both their names and the language in which they spoke.

Chizkuni, Genesis 42:8:2

והם לא הכירוהו, “but they did not recognise him;” one reason was that he had grown a beard that he did not have when he was sold. Secondly, his name had been changed. Thirdly, he now spoke Egyptian and he used an interpreter, making believe that he did not understand Hebrew.

Or HaChaim on Genesis 42:8:1

ויכר יוסף את אחיו. Joseph recognised his brothers. Joseph had no trouble recognising his brothers since they all wore beards when he left them. Although it is normal for acquaintances who have not seen each other for a long time to recognise one another, i.e. that as soon as one person recognises the second person, he in turn suddenly is able to recognise the first person also, this was not the case here. Normally the heart communicates secrets as we know from Proverbs 27,19 "man's heart will be reflected by his counterpart;" the Torah reveals that in this instance this phenomenon did not work. The reason was that Joseph's exalted position stifled any glimmer of recognition there might have been on the part of the brothers.

Radak on Genesis 42:8:1

ויכר יוסף, as we already explained on verse 7. The reason the Torah has repeated this is that the Torah wished to emphasise that he showed them brotherly love by not harming them or killing them, whereas they, at the time had not shown him any brotherly feelings in their treatment of him, first planning to kill him, then stripping him, throwing him into the pit, and subsequently selling him into slavery.

Ramban on Genesis 42:8:1

BUT THEY DID NOT RECOGNIZE HIM. I.e., at all. And so he no longer needed to make himself appear strange to them. Now in this matter of recognition, our Rabbis have said (Kethuboth 27b.) that Joseph recognized his brothers because he had left them bearded, but they did not recognize him because when he left them he had no beard and now they found him with a beard. Now Issachar and Zebulun were but a little older than Joseph, (Thus they were also beardless when Joseph left, so how did he recognize them now that they were bearded?) but having recognized the older ones, he recognized them all. Moreover, he recognized them because he knew they were bound to come, but they did not recognize him because it did not occur to them that a slave sold to the Ishmaelites should be the ruler of a land. Rabbi Abraham ibn Ezra says: And he recognized them. (Verse 7 here.) That is, at first he recognized them to be his brothers, and following that, he looked at each one and recognized him individually. (This explains the repetition in Verse 8, And Joseph recognized his brethren, since it refers to individual recognition.)

Rashbam on Genesis 42:8:1

והם לא הכירוהו. Joseph had grown a beard, something, which at 17, when they had last seen him, he had not yet had. Furthermore, the Royal garments were something they would not have associated with their brother. They did not recognise his voice either, as they had never heard him speak Egyptian. Joseph made sure that there was always an interpreter between him and his brothers as we know from verse 23.

Rashi on Genesis 42:8:1

'ויכר יוסף וגו AND JOSEPH RECOGNISED HIS BRETHREN etc. — because, when he left them they were full-bearded (Yevamot 88a).

Rashi on Genesis 42:8:2

והם לא הכירהו BUT THEY RECOGNISED HIM NOT — because when he left them he had no beard whereas now he had grown a beard.

Rashi on Genesis 42:8:3

A Midrashic explanation is: ויכר יוסף את אחיו JOSEPH RECOGNISED HIS BRETHREN — Now that they were in his power he recognised them as his brothers and had pity on them, והם לא הכירהו but when he fell into their power, “they did not recognize him” as their brother, by acting towards him in brotherly manner (Genesis Rabbah 91:7).

Sforno on Genesis 42:8:1

ויכר יוסף את אחיו, now he recognised them each individually

Steinsaltz on Genesis 42:8

Joseph recognized each of his brothers , 10 but they did not recognize him, as he was older, his clothing had changed, his beard had grown, his hair was presumably cut in the Egyptian style, and everyone called him Tzafenat Paneah. Above all, the brothers presumably thought he had died, and they certainly did not expect him to have risen to a position of such prominence.

Tur HaArokh, Genesis 42:8:1

והם לא הכירוהו, “but they did not recognize him.” Joseph had left his father’s house before he had grown a beard, and in the meantime his beard had materially changed his facial features. Although we must assume that Issachar and Zevulun who were hardly older than he had also not had a beard at the time when he left his father’s house, the fact that he had identified eight of the ten brothers who had had beards before he left home, made it easy for him to also recognize the other two. Furthermore, he enjoyed the advantage of having known with certainty that his brothers would come to Egypt to buy grain. He therefore kept a special watch for their arrival. The fact that Pharaoh had changed his name also made it more difficult for his brothers to suspect that someone by that name was their brother. In addition, Joseph now spoke Egyptian whereas they spoke Hebrew.

Tze'enah Ure'enah, Miketz 54-57

“They did not recognize him” [42:8]. Joseph recognized his brothers because in the past, each one had a beard. However, Joseph did not have a beard in the past and now Joseph had a beard. So writes Rashi. (Rashi, Genesis, 42:8.) Ramban writes. Joseph had previously thought that his brothers would come to him, and was looking for them and recognized them. However, the brothers never in their lives thought that Joseph would be somebody who would come to a position of great authority. (Ramban, Genesis, 42:8.) Hizkuni writes. He had a different name. He was called Zaphnat-paneah. Thus, they did not recognize him. However, the brothers had their old names. (Hizkuni, Genesis, 42:8.) The Midrash says. “Though Joseph recognized his brothers, they did not recognize him” [42:8]. The brothers fell into Joseph’s hands. He recognized that they were his brothers and he had compassion for them, like one brother should have for another. However, when Joseph fell into the hands of his brothers, they did not recognize him as a brother and they sold him. (Genesis Rabbah, 91.7. Cited in Rashi, Genesis, 42:8.)

Halakhah

The text discusses the different versions of the blessing in the Amidah prayer that curses apostates and heretics, based on biblical verses. It explains the meaning of the term "apostate" and "heretic," as well as the significance of cursing the enemies of God, particularly the kingdom of Amalek. The text also addresses the question of whether it is appropriate to curse individuals in prayers, referencing a story about Rabbi Yehoshua ben Levi. Ultimately, the curses are seen as a way to honor God by denouncing those who oppose Him.

Abudarham, Weekday Prayers, Amidah 51

(Translator’s note: The following passage is missing in many manuscripts and printed versions of Abudraham. In recent additions of the work it has now been reinserted See Abudraham Keren Re’em by Rabbi Eliyahu Greentzieg, 2015 Volume 1, Page 293) לַמְּשׁוּמָּדִים אַל־תְּהִי תִקְוָה “For apostates, let there be no hope,” (Note the version of this blessing in the Amida that is recited today is different from the one in “Abudraham’s version of the Amida. The Ashkenazic and Sephardic tradition begins with וְלַמַּלְשִׁינִים אַל תְּהִי תִקְוָה and there are a variety of the Eidot HaMizrach version beginning לַמִּינִים וְלַמַּלְשִׁינִים אַל־תְּהִי תִקְוָה. See note in Sefaria, JT Berachot 4:3: ”The benediction has been changed in Christian surroundings beyond recognition. The text of Jabneh must have been close to today’s Yemenite version: למשומדים אל תהי תקוה, כל המינים והמוסרים כרגע יאבדו ומלכות זדון תעקור ותשבור מהרה בימינו. ברוך אתה יי֨ שובר אויבים ומכניע זדים.” Apparently the version Abudraham was also similar to this version.) is based on, “Hope of Israel, Adonai!” (Jer. 14:8) and on, “So there is hope for the wretched,” (Job 5:16) It is also written in Scripture, “And there is hope for your future…” (Jer. 31:17) This refers to Israel but for the apostates, there is no hope, for they shall have no hope in this world or in the world to come since they will be condemned to Gehenom forever, as is stated, “For You, O God, will bring them down to the nethermost Pit…” (Ps. 55:24) The word, משומד, apostate, is explained by the Ramban; this is what he writes: “No foreigner shall eat of it,” (Ex 12:43) “Onkelos translate: “There shall no ‘ben neichar’ eat thereof, i.e, any Israelite who has become an apostate,” meaning he has estranged himself from his brethren and from his Heavenly Father through his evil deeds. This is the word neichar, mentioned by the Sages in all places, which means estranged, and the purport thereof is m’shumad, one who is an opponent of Torah. The usage of the word is similar to the Aramaic expression, ‘ve’isht’moda’ (And) Joseph (knew) his brethren, but they ‘isht’modei’ (knew) him not. (Gen. 42:8) In the case of the word m’shumad, it is missing the letter ayin, just as it is absorbed in many [Aramaic] words: midam (anything) in place of mida’am; dor kati in place of dor katia (a chopped generation)(BT Ketubot 10b), baki in place of b’kia (expert) (BT Sanhedrin 5b).” (For the full Ramban see Ramban on Exodus 12:43) וכל המינים כְּרֶֽגַע יֹאבֵֽדוּ “And for the heretics, let there be no hope,” is based on “Some die suddenly in the middle of the night.” (Job 34:20) There is the same judgment for the heretics and the apostates, specifically when they do not repent. If they sincerely repent, we receive them in their repentance, for nothing stands in the way of repentance. וְכָל־אֽוֹיְבֶֽיךָ וְכָל־שֽׂוֹנְאֶֽיךָ “All Your enemies and all Your haters,” is based on, “God will inflict all those curses upon the enemies and foes who persecuted you.” (Deut. 30:7) מְהֵרָה יִכָּרֵֽתוּ, “May they quickly be terminated,” this is the language (Apparently the word M’haira is rabbinic. The verse is showing the source of the second word, Yikaraitu.) of the Talmud, based on, “When HaShem your God has cut down before you the nations…” (Deut. 12:29) ומלכות זדון “And the arrogant kingdom,” This is the kingdom of Amalek (Rome). In the first chapter of Shavuot, they are called a wicked kingdom. Therefore the sages decreed to curse them evening and morning (and afternoon) since it says in a verse regarding Amalek, “(Moses’ hands grew heavy; so they took a stone and put it under him)... thus his hands remained steady until the sun set.” (Ex. 17:12) Other kingdoms only wage war until the sixth hour of the day but a “wicked kingdom” wages war morning and night. Also Amalek is from the offspring of Esau. מְהֵרָה תְעַקֵּר “May they be quickly uprooted,” is based on the verse, “In Your fury put an end to them; put an end to them that they be no more,” (Ps. 59:14) וּתְשַׁבֵּר “And smash,” is based on the verse, “O break the power of the wicked and evil one.” (Ps. 10:15) וְתַּכְנִ֑יעַ “And subdue,” is based on the verse, “I will subdue all your enemies.” (2 Chr. 17:10) Many people do not say וּתְשַׁבֵּר וְתַכְנִיעֵם but rather only תַּכְנִ֑יעַ. It is proper to say this because one should have the language of the concluding blessing juxtaposed to the final blessing. בָּרוּךְ אַתָּה ה', שׁוֹבֵר אוֹיְבִים וּמַכְנִֽיעַ זֵדִ֑ים “Praised are you who smashes enemies and subsidies the arrogant,” is based on the verse, “You break the teeth of the wicked,” (Ps. 3:8) and “You subdued the heat ...” (Is. 25:5) And if you wonder, how can we mention cursing the heretics and apostates in our prayers? Do we not say in the first chapter of Berachot regarding a heretic who troubled Rabbi Yehoshua ben Levi, “it is not proper to curse people, even if they are wicked.” ‘To punish the innocent is surely not right,’” (BT Berachot 7a A certain heretic who was in Rabbi Yehoshua ben Levi’s neighborhood would upset him by incessantly challenging the legitimacy of verses. One day, Rabbi Yehoshua ben Levi took a rooster and placed it between the legs of the bed upon which he sat and looked at it. He thought: When the moment of God’s anger arrives, I will curse him and be rid of him. When the moment of God’s anger arrived, Rabbi Yehoshua ben Levi slept. When he woke up, he said to himself: Conclude from the fact that I nodded off that it is not proper conduct to do so, to curse people, even if they are wicked. “His mercy is over all His creations.’ (Psalms 145:9) is stated even with regard to sinners.) (Pr. 17:25) Even if he is a sectarian? What is the reason? Scripture states, “God’s mercy is upon all of his creations,” (Ps. 145:9) One might answer that this only refers to curses that result in complete destruction, (or that are against a whole community). Or else, it may be because causing trouble is not grounds (for cursing one’s enemies) as the Talmud says there. Here, however, in our prayers, we do so for the honor of God because he denies God.

Jewish Thought

Yosef recognized his brothers, but they did not recognize him, reflecting the trait of Mashiach ben Yosef in every generation. Satan hides the characteristics of Mashiach ben Yosef, preventing recognition and redemption. If Israel were to recognize Mashiach ben Yosef, the ingathering of exiles, redemption would be complete.

Kol HaTor 2:39

(Gen. 42:8) Yosef recognized his brothers, but they did not recognize him -- This is one of the traits of Yosef not only in his own generation, but in every generation, i.e., that Mashiach ben Yosef recognizes his brothers, but they do not recognize him. This is the work of Satan, who hides the characteristics of Mashiach ben Yosef so that the footsteps of the Mashiach are not recognized and are even belittled because of our many sins. (See below 103). Otherwise, our troubles would already have ended. Were Israel to recognize Yosef, that is, the footsteps of ben Yosef the Mashiach which is the ingathering of the exiles etc., then we would already have been redeemed with a complete redemption.

Midrash

Rabbi Yohanan connects the Tamar/Yehuda episode to Yosef's story, highlighting Yehuda's punishment for betraying his brother and father. In the Yosef narrative, Joseph recognizes his brothers when they come to Egypt to buy grain. Joseph tests his brothers, accusing them of being spies, and eventually reveals his identity to them. Jacob sends his sons, including Benjamin, to Egypt, fearing for their safety. Yehuda offers to guarantee Benjamin's safety, leading to Jacob's decision to send them to Egypt.

Aggadat Bereshit 73:2

[2] Another interpretation:"And may the El Shaddai grant you mercy."As it is written in scriptures: "All the devout shall pray for this at the appropriate time (Psalm 32:6). For this, all the tribes shall pray, as it is said, 'And this is what their father said to them, etc.' (Genesis 49:28). At the appropriate time, when all the tribes went out from Jacob, he said to them, 'And to El Shaddai, etc.' (ibid. 49:1). With that same mouth that Joseph and Shimon did not recognize (Genesis 42:8), the Holy Spirit rested upon him and he began to prophesy in his prayer that all his sons would be present at the appropriate time, for he thought he had lost them, as it is said, 'And he sent for you their brother, etc.' (Genesis 43:29), referring to Joseph; 'And the other, etc.' (Genesis 42:24), referring to Shimon; and 'And Benjamin, etc.' (Genesis 43:15), as it is written. Therefore, it is said, 'All the devout shall pray for this at the appropriate time,' because when all the tribes went down to Egypt and turned their faces away, and he did not see any of them, he began to say, 'Perhaps they have joined with the nations and become one.' But the Holy One, blessed be He, said to him, 'that the rushing mighty waters not overtake him.' (Psalm 32:6). And who are these great waters? They are the nations, as it is said, 'Ah, the roar of many peoples, that roar as roars the sea, the rage of nations that rage as rage the mighty waters—' (Isaiah 17:12). Why do I have to suffer for a moment even though I may be sorry, but not forever, as it is written "For a small moment have I forsaken thee; But with great compassion will I gather thee." (Isaiah 54:7).

Aggadat Bereshit 73:3

[3] Another interpretation:"And El Shaddai did not need to say 'grant you mercy' but rather 'grant you mercy before the king,' or 'before the ruler,' just as it is written, 'and Joseph was the ruler, etc.'" (Genesis 42:6) Why does it say "before the man"? It could have just said to give you mercy before the king, or before the ruler, as it is written "and Joseph was the ruler, etc." (Genesis 42:6). And why did his mother call him by his name Joseph, as it is written "And she called his name Joseph" (Genesis 30:24), while Pharaoh called him Zaphenath-paneah ["treasury of the glorious rest"] (Genesis 41:45) and the Egyptians called him Avrech [father in wisdom.] (Genesis 41:43)? Jacob omitted all of these names and only said "And El Shaddai, etc." before the man. Why, when his father sent him to his brothers, did the angel who was assigned by God to watch over him find him wandering and ask him what he was looking for? As it is written "And a man found him, and behold he was wandering in the field" (Genesis 37:15), and he said to him "What are you looking for?" and he answered "I am looking for my brothers." Once he arrived there, they threw him into a pit, then took off his coat, and then sold him four times, as it is written "Thus says the Lord: For three transgressions of Israel, and for four, I will not turn away" (Amos 2:6). And when the tribes went down to Egypt, as soon as he saw them, he had compassion on them." As it is written, "And Joseph recognized them" (Genesis 42:8). "And he turned himself away from them and wept" (Genesis 42:24). Immediately, the angel descended and appeared to Joseph in the form of a man, and he said to him, "Why do you have mercy on these people? Don't you know how much they have troubled you? They threw you into a pit and sold you four times. He began to accuse them and said to Joseph, "Immediately he revealed himself to them" (Genesis 45:1). He said to them, "Don't you know that I am a magician? I take the cup, smell it, and make myself a magician. He said to them, "I know that you are spies, but if you are honest, then you are finished." (Genesis 42:19). When they came to Jacob and said to him, "What do you think the king of Egypt said to us? He is not merciful to us." Only one person knows where he sent us from, and he stands and accuses us before him, as it is written, "The man said, 'Your servant, our lord, has asked us about our family'" (Genesis 43:7). For the man said, "You are spies" (Genesis 42:14). He said to them, "There is a man who accuses you, so be kind to him, as it is written, 'And Almighty God will give you mercy before the man' (Genesis 43:14), and not only before this man, but before all nations, as it is written, 'give them compassion before those who carried them captive.' (I Kings 8:50)"

Bereshit Rabbah 91:6

Another matter, “Jacob saw that there was grain [shever] in Egypt” – was Jacob in Egypt that he saw grain in Egypt, such that the verse states: “Jacob saw that there was grain in Egypt”? But did he not say [differently] to his sons, [as it is stated]: “He saidBehold, I have heard [that there is grain in Egypt]”? It is, rather, that from the day that Joseph was abducted, the Divine Spirit left him, and he would see but not see, hear but not hear. (He had from the Divine Spirit a vague idea of things that he would not otherwise know, but he did not have a clear understanding of them. ) Why does it not say “there was food in Egypt,” but instead it is written: “That there was grain [shever] in Egypt”? Is it not already stated: “The entire land of Egypt was hungry”? Why does the verse state: “There was grain [shever]”? Rather, do not read it as “there was grain [shever],” but rather, “there was hope [sever],” as he foresaw that his hope was in Egypt. What was that? That was Joseph. “Jacob said to his sons: Why do you make yourselves conspicuous?” Jacob said to his sons: ‘You are mighty, you are handsome, do not enter through one gate and do not stand in one place, so that the evil eye will not have dominion over you.’ “Behold, I have heard that there is grain in Egypt. Go down there.” What is “go down”? He foresaw that they would descend and be enslaved in Egypt. Another matter, “go down there” – as anyone who purchases grain from the marketplace, descent is written in his regard. (This is because he is dependent upon market conditions for his basic sustenance (Etz Yosef). ) “Joseph’s brothers descended” (Genesis 42:3). The verse should have said: “The children of Israel.” It is that initially, they did not treat him with brotherhood and sold him, but ultimately they had regrets and were saying: ‘When will we descend to Egypt and return our brother to his father?’ When their father told them to descend to Egypt, they all came to a consensus to return him. Rabbi Yehuda bar Simon said: Joseph, too, knew that his brothers were descending to Egypt to acquire food. What did he do? He positioned guards at all the entrances and said to them: ‘See each one who enters to acquire food, and write his name and his father’s name.’ In the evening, they would bring the notes to him. This is what they did. When Jacob’s sons came, each and every one entered through his own gate, and they wrote their names. In the evening, they brought [Joseph] the notes. This one read: ‘Reuben son of Jacob,’ another read: ‘Simeon son of Jacob,’ and another ‘Levi,’ and likewise, all the gatekeepers, each one brought his own. Immediately, Joseph said: ‘Seal all the storehouses and keep open one storehouse.’ He gave their names to the proprietor of the storehouse. He said to him: ‘See, when these people come to you, apprehend them, and send them before me.’ Three days passed and they did not come. Immediately, Joseph took seventy mighty men from the king’s palace and dispatched them to the marketplace. They went and found them in the marketplace of harlots. What was the nature of their presence in the marketplace of harlots? It is that they said: ‘Our brother Joseph is fair of form and fair of appearance; perhaps he is in a tent.’ (Perhaps he was forced to work as a male prostitute (Matnot Kehuna). ) They apprehended them and brought them before Joseph. “Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:7). “Joseph recognized his brothers, but they did not recognize him” (Genesis 42:8). “Joseph remembered the dreams that he dreamed about them, and said to them: You are spies; to see the nakedness of the land you have come” (Genesis 42:9). “They said to him: No, my lord, but your servants have come to acquire food” (Genesis 42:10). “We are all the sons of one man; we are sincere, your servants have not been spies” (Genesis 42:11). “And he said to them: No, to see the nakedness of the land you have come” (Genesis 42:12). “They said: We, your servants, are twelve brothers, sons of one man in the land of Canaan and, behold, the youngest is with our father today, and one is absent” (Genesis 42:13). Immediately, “he acted as a stranger [vayitnaker] to them, and spoke harshly to them” – it teaches that he became like a stranger [nokhri] to them. He took the goblet and struck it. He said to them: ‘I see in my goblet that “you are spies.”’ They said to him: ‘“We are sincere”; however, this is what our father commanded us: Do not enter through one gate…’ He said to them: ‘What is the nature of your presence in the marketplace of harlots? Were you not afraid of the evil eye? Was that not your father’s command?’ They said to him: ‘We lost something and we were seeking it there.’ He said to them: ‘What was the lost item? I see in my goblet that two of you destroyed the big city of Shekhem, and then you sold your brother to Arabs.’ Immediately, they were shocked and said to him: “We, your servants, are twelve brothers, sons of…our father.” He said to them: ‘And where are the other two?’ They said to him: “One is absent” – dead; and “the youngest is with our father today.” He said to them: “Bring your youngest brother to me…” (Genesis 42:34). He took Simeon and incarcerated him before their eyes, because it was he who had pushed him into the pit. He separated him from Levi, so they would not conspire against him. Simeon said to his brothers: ‘So you did to Joseph, and so you seek to do to me?’ (You also sinned in the sale of Joseph. Do not leave me here; stay and bear the burden of punishment together with me (Maharzu). ) They said to him: ‘What shall we do? The people of our household will die of starvation.’ He said to them: ‘Do what you want. Now, I will see who will take me into prison.’ (Shimon planned to resist being taken to prison. ) At that moment, Joseph sent to Pharaoh and said to him: ‘Send me seventy of your mighty men, as I have found robbers and I seek to shackle them.’ At that time he sent them to him, and Joseph’s brothers were looking to see what he sought to do. Joseph said to those mighty men: ‘Take him into prison.’ When they drew near to him, he screamed at them. When they heard his voice, they fell on their faces and their teeth broke, as it is stated: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Manasseh was sitting before his father. His father said: ‘You get up.’ Immediately, Manasseh stood and struck him with one blow, took him into prison, and shackled him. [Joseph] said to [his brothers]: ‘This one will be incarcerated until you bring your brother “and your statements will be verified”’ (Genesis 42:20). Immediately, “Joseph commanded and they filled their vessels” (Genesis 42:25). They went to their father and related to him the entire incident. Their father responded and said to them: ‘Where is Simeon?’ They said: ‘He seized him for our youngest brother.’ He said to them: “You have bereaved me.” “Reuben spoke to his father, saying: Kill my two sons.” [Jacob] said to him: ‘Are your sons not my sons?’ Judah said to them: ‘Leave the elder until the bread is finished.’ (Jacob was refusing to send Benjamin. Judah advised his brothers not to continue pleading but to wait until the bread was finished, when Jacob would have to agree. ) Judah said to him: ‘Father, if Benjamin goes with us, perhaps he will be apprehended and perhaps he will not be apprehended. But if he does not go with us, we will all die of starvation. It is preferable that you forsake the uncertain and seize the certain.’ He said: ‘Who will guarantee him?’ He said to him: ‘I will,’ as it is stated: “I will guarantee him; from me you can demand him” (Genesis 43:9). That is why it is stated: “Jacob saw that there was grain [shever] in Egypt.” (The midrash interprets the word shever to mean disaster, as Jacob was afraid of the possibility that Benjamin would be harmed (Matnot Kehuna). Some commentaries suggest that this last line is an error and should not appear in the text (Nezer HaKodesh; Etz Yosef). )

Bereshit Rabbah 91:7

“Joseph saw his bothers [and he recognized them, but he acted as a stranger to them]” (Genesis 42:7) – Rabbi Yehoshua bar Neḥemya said: He became like a stranger to them. “Joseph recognized his brothers…” (Genesis 42:8) – Rabbi Levi and the Rabbis, Rabbi Levi said: When they fell into his hands: “Joseph recognized his brothers.” When he fell into their hands: “But they did not recognize him.” (He treated them as brothers when they descended to Egypt; they did not treat him as a brother when he came to them in Dotan.) The Rabbis say: He parted from them when they were bearded, so “Joseph recognized his brothers.” “But they did not recognize him,” as they parted from him when he was not bearded. “Joseph remembered…and said to them…[They said to him:] We are all the sons of one man” (Genesis 42:9–11) – they had a spark of the Divine Spirit. They said to him: ‘We and you are the sons of one man.’ “Joseph said to them: That is what I spoke to you, saying: You are spies” (Genesis 42:14). “They said: We, [your servants,] are twelve [brothers, sons of one man…and one is absent]” (Genesis 42:13) – He said to them: ‘Where is he?’ [They said:] ‘We sold him.’ He said to them: ‘For how much did you sell him?’ They said to him: ‘For five sela.’ He said to them: ‘And if a person would say to you: Give me five sela for him, and I will give him to you, would you do it?’ They said to him: ‘Yes.’ And if a person would say to you: ‘Give me double for him and I will give him to you, would you do it?’ They said: ‘Yes.’ ‘And if a person would say to you, even if you would give one thousand for him, we will not give him to you, what would you do?’ They said to him: ‘It is for that purpose that we descended, either to kill or to be killed.’ He said to them: “That is what I spoke to you, [saying: You are] spies.” “With this you shall be put to the test: As Pharaoh lives, you shall not depart from here, unless your youngest brother comes here” (Genesis 42:15). “Dispatch one of you and he will take your brother, and you shall be incarcerated, that your statements may be verified, whether there is truth with you; and if not, by Pharaoh’s life, you are spies” (Genesis 42:16). “With this you shall be put to the test: As Pharaoh lives” – when he would seek to take a false oath, he would take the oath by Pharaoh’s life. Rabbi Levi said: This is analogous to a goat that fled from the pasture and went to a widowed woman. What did she do? She stood, slaughtered it, flayed it, placed it in the bed, and covered it with a sheet. They came and sought it from her. She said: ‘This woman will tear from the flesh of this one and eat it if she knows about it.’ (She placed the goat on a bed as though it were a child, and swore that if she knew anything about the whereabouts of the goat, she would tear the flesh of “this one” and eat it. ) So, “as Pharaoh lives, you shall not depart…dispatch one of you.” “He gathered them into custody for three days” (Genesis 42:17). “He gathered them into custody for three days” – the Holy One blessed be He never leaves the righteous in distress for three days, and likewise they learned from Joseph, Jonah, Mordekhai, and David, and likewise it says: “He will revive us after two days; on the third day” (Hosea 6:2) of the tribes “He will raise us” (Hosea 6:2) (Meaning, “one the third day He will raise us,” just as Joseph released his brothers, the progenitors of the tribes, on the third day. ) – “Joseph said to them on the third day.”

Learning to Read Midrash, Chapter 14; The Meaning of a Chronological Problem; Connecting Yosef and Yehuda 116

In the association he makes here, R. Yohanan highlights for us a clear case of allusion in the biblical narrative. (See Genesis Rabba 85:11 for a more explicit version of R. Yohanan’s position (dibur hamat’hil: haker na).) The decisive point of the Tamar/Yehuda episode, in which Yehuda is forced to face the ugliest parts of his nature, is couched in the same language the brothers use to deceive their father about Yosef. The message is clear; in his encounter with Tamar, Yehuda is being punished for the leading role he played in selling his brother and betraying his father. He, along with his brothers, manipulates his father into a false “recognition.” Thus he will therefore find himself hearing virtually the identical words from Tamar as an accusation whose truth he will be forced to acknowledge. (It is interesting to note that the recognition motif recurs in the Yosef story at a later stage. See Genesis 42:7–8.) The insertion of the Yehuda/Tamar story at this unexpected juncture in the Yosef narrative compels us to notice this important connection. Had the Yosef strand continued without interruption, we might have missed it.

Midrash Tanchuma Buber, Miketz 10:1

(Gen. 42:3:) SO JOSEPH'S TEN BROTHERS WENT DOWN < TO BUY GRAIN IN EGYPT >. Jacob said to them: Will you please not < all > enter by one gate (Gk.: pyle.) because of the evil eye? (Tanh., Gen. 10:8; Gen. R. 91:6; cf. 91:2; cf. also above, 10:8; below, 10:17.) And so they did. When they entered, they did not all enter as a unit, but each and every one all by himself. What did Joseph do? He posted guards over the entrance gates of Egypt. He said: Let each and every one who enters have his name and the name of his father written under your supervision. Then you are to bring their names to me. So, when the children of Jacob entered, each and every one all by himself, he (a guard) said: What is your name? So he told him: Reuben ben Jacob. And so it was with each and every one of them. < A guard > would write down his name and the name of his father. Then they brought < the names > to Joseph. Joseph immediately recognized them, as stated (in Gen. 42:8): SO JOSEPH RECOGNIZED HIS BROTHERS. He began to recall the dreams, as stated (in Gen. 42:9): NOW JOSEPH REMEMBERED THE DREAMS THAT HE HAD DREAMED ABOUT THEM. (Vs. 7:) BUT HE BECAME A STRANGER UNTO THEM, AND HE SPOKE HARSHLY WITH THEM. He began to treat them harshly, AND (ibid., cont.) HE SAID TO THEM: WHERE DO YOU COME FROM? When they said: From the land of Canaan, he said to Simeon and Levi: Are you accustomed to pillaging people just as you did at Shechem (in Gen. 34:25-26)? Ergo (in Gen. 42:7): AND HE SPOKE HARSHLY WITH THEM.

Midrash Tanchuma Buber, Miketz 10:2

(Gen. 42:8:) SO JOSEPH RECOGNIZED HIS BROTHERS, when they fell into his hands. (Gen. 42:8, cont.:) BUT THEY DID NOT RECOGNIZE HIM, (I.e., treat him like a brother.) when he had fallen into their hands. (Gen. R. 91:7.) David said (in Ps. 80:2 [1]): GIVE EAR, O SHEPHERD OF ISRAEL, WHO LEADS JOSEPH LIKE A FLOCK. (Cf. Gen. R. 91:5; Tanh., Gen. 10:7; PR 29/30B:1 (= 29:6 in the Breslau edition); M. Pss. 80:2.) Thus has R. Tanhuma expounded (on Gen. 42:2): GO DOWN THERE (RDW) < means > that he saw that they would go down and be enslaved in Egypt for two hundred and ten (i.e., the numerical value of RDW) years. (Tanh., Gen. 10:8; Gen. R. 91:2.) Another interpretation of GO DOWN. < These words are > to teach you that anyone who buys produce from the marketplace has a going down (in status). (Gen. R. 91:6. It is assumed here that such trade signifies misfortune, since normally one’s own land provided for basic needs. See Men. 103b.) (Gen. 42:3:) SO JOSEPH'S TEN BROTHERS WENT DOWN. "The children of Israel" is not written here but JOSEPH'S < TEN > BROTHERS. < It is so written > because at the beginning they had not treated him with brotherhood, in that they had sold him. Then they had finally repented and said: When shall we go down to Egypt and return Joseph to our father? So, when their father told them to go down to Egypt, they all went with one mind to return him. It is therefore written (in Gen. 42:3): SO JOSEPH'S < TEN > BROTHERS WENT DOWN. And why ten? Because it was up to them to end the divine punishment and annul the decree (of Gen. 15:13). You therefore find in the case of Sodom that Abraham went down from fifty < righteous > to ten. (The midrash is alluding to Abraham bargaining with the Holy One over the fate of Sodom in Gen. 18:22-33.) When he did not find ten, Abraham the Righteous was silent. Moreover, because there were not ten < righteous > in the generation of the flood, they were not saved. Indeed, there were none there except Noah, his three sons, and their wives, i.e., eight.

Quoting Commentary

In Genesis 42:7-8, Joseph recognizes his brothers but they do not recognize him, highlighting the theme of appearance versus reality. Ramban explains that the term "ben neichar" refers to someone who has estranged themselves from their Heavenly Father, including apostate Israelites. Ibn Ezra discusses the concept of "הכרת" as the knowing of, rather than cutting off, emphasizing the importance of reading truth in facial expressions.

Essays in Ethics; A Weekly Reading of the Jewish Bible, Miketz; Appearance and Reality 4

The reason, though, that the story does not end with the brothers’ meeting is that only one person present at the scene, Joseph himself, knew that it was a meeting. “As soon as Joseph saw his brothers, he recognised them, but he pretended to be a stranger and spoke harshly to them…. Joseph recognised his brothers, but they did not recognise him” (Gen. 42:7–8).

Ibn Ezra on Isaiah 3:9:1

הכרת. According to some, the cutting off, derived from כרת to cut off, but more correctly, the knowing of; comp. הכירהו they knew him (Gen. 42:8); the Dagesh in כ indicates the omission of the radical נ which appears in ינכר He is known (Prov. 26:24). (The first explanation is probably rejected, because הכרת would then be status constructus with the definite article ; and this is very exceptional.) He who is able to judge of the constitution of the whole body from the face will find in it the declaration and confession of the truth; no further evidence is wanted. (Their evil designs are clearly written in their face, and easily to be discovered by those who are versed in reading countenances.)

Ramban on Exodus 12:43:2

THERE SHALL NO ‘BEN NEICHAR’ (ALIEN) EAT THEREOF. “This means one whose actions are estranged from his Heavenly Father, and applies both to a non-Israelite and an Israelite.” (In our Rashi: “an apostate Israelite.”) Thus the language of Rashi quoting from the Mechilta. (Mechilta on the verse before us.) The verse of course is needed only for the case of an [apostate] Israelite. And so did Onkelos translate: “There shall no ‘ben neichar’ eat thereof, i.e, any Israelite who has become an apostate,” meaning he has estranged himself from his brethren and from his Heavenly Father through his evil deeds. This is the word neichar, mentioned by the Sages in all places, which means estranged, and the purport thereof is m’shumad, one who is a known [opponent to the Torah]. The usage of the word is similar to the Aramaic expression, ‘ve’isht’moda’ (And) Joseph (knew) his brethren, but they ‘isht’modei’ (knew) him not. (Genesis 42:8.) In the case of the word m’shumad, it is missing the letter ayin, just as it is absorbed in many [Aramaic] words: midam (anything) in place of mida’am; dor kati in place of dor katia (a chopped generation), (Kethuboth 10b.) baki in place of b’kia (expert). (Sanhedrin 5b.)

Talmud

In the Talmud, it is discussed how one's appearance can change over time to the point where even family members may not recognize them, as seen in the story of Joseph and his brothers. This is used as a legal argument in cases where recognition is questioned, as demonstrated by the interactions between Mari bar Isak and his alleged brother in front of Rav Ḥisda. The importance of providing witnesses to establish relationships is emphasized in these discussions.

Bava Metzia 39b:8

The case came before Rav Ḥisda. He said to the brother: Mari bar Isak spoke well to you, as it is stated: “And Joseph knew his brothers and they knew him not” (Genesis 42:8). This teaches that Joseph left Eretz Yisrael without the trace of a beard, and he came with the trace of a beard. This proves that it is possible for brothers not to recognize each other. Mari bar Isak may be telling the truth when he claims he does not recognize you. Rav Ḥisda said to the brother: Go bring witnesses that you are his brother. The brother said to him: I have witnesses, but they fear Mari bar Isak because he is a violent man. Rav Ḥisda said to Mari bar Isak: You go bring witnesses that he is not your brother.

Ketubot 27b:11

Proof that one is not suspected of both concealing the truth and lying is cited, as in that case of Mari bar Isak, and some say it was Ḥana bar Isak, where someone claiming to be his brother came to him from Bei Ḥoza’a, a district located far from the Jewish population centers in Babylonia. This brother said to him: Apportion me a share in my father’s property. Mari said to him: I do not know you. The brother came before Rav Ḥisda seeking a legal remedy. Rav Ḥisda said to him: Your brother is speaking well and his response is well founded, as it is written: “And Joseph recognized his brothers but they recognized him not” (Genesis 42:8). This teaches that Joseph left the land of Canaan without the trace of a beard and came to meet his brothers with the trace of a beard.

Yevamot 88a:13

The Gemara asks: If we do not know him, even if she married by one witness, why should she leave? The testimony of the witness who says the husband is dead should be accepted. The Gemara answers: No, it is necessary for a case when two others came and said: We were with him from when he left until now, and it is you who do not recognize him, as his appearance has changed over the course of time. This is as it is written: “And Joseph recognized his brothers but they did not recognize him” (Genesis 42:8), and Rav Ḥisda said that this verse teaches that Joseph left his brothers without a full beard, and he came with a full beard, which is why they failed to recognize him. This shows that one’s appearance can change so much over time that even his own family members are unable to identify him.

Targum

Yoseif recognized his brothers by the token of the beard, but they did not recognize him because he did not have a beard at that time.

Onkelos Genesis 42:8

Yoseif recognized his brothers, but they did not recognize him.

Targum Jonathan on Genesis 42:8

Now Joseph recognised his brethren, because, when separated from them, they had the token of the beard; but they did not recognise him, because (at that time) he had not the token of the beard, and at this hour he had it.

וַיִּזְכֹּ֣ר יוֹסֵ֔ף אֵ֚ת הַחֲלֹמ֔וֹת אֲשֶׁ֥ר חָלַ֖ם לָהֶ֑ם וַיֹּ֤אמֶר אֲלֵהֶם֙ מְרַגְּלִ֣ים אַתֶּ֔ם לִרְא֛וֹת אֶת־עֶרְוַ֥ת הָאָ֖רֶץ בָּאתֶֽם׃ 9 J Recalling the dreams that he had dreamed about them, Joseph said to them, “You are spies, you have come to see the land in its nakedness.”
Chasidut explains that the priestly garments correspond to aspects of spiritual growth, with angels recognizing God's glory in Israel through Torah and mitzvot. Joseph's actions towards his brothers in Egypt were driven by his interpretation of dreams and suspicion of their intentions. Midrash discusses the purpose of the earth and the eternal connection between Israel and the Torah, while Musar focuses on the loyalty and defense of the brothers. Commentary and Targum highlight Joseph's testing of his brothers and accusation of spying, reflecting his wisdom and desire to fulfill his dreams.

Chasidut

The eight priestly garments correspond to the eight expressions in the blessing preceding the morning recitation of Shema, with each garment symbolizing a specific aspect of spiritual growth and connection to God. The angels recognize God's glory in Israel, as He chose them above all other creatures and descended to bring them close to Him through the Torah and fulfillment of mitzvot. Yosef's actions towards his brothers in Egypt were meant to prepare for the future exile and highlight the unique role of the twelve tribes in operating within the lower realms.

Mei HaShiloach, Volume I, Exodus, Tetzaveh 3

“And these are the garments which they shall make: a breastplate [Choshen], and an ephod, and a robe [Me’il], and a broidered coat [C’tonet Tashbets], and a mitre [Mitsnefet] and a girdle [Avnet] ….” (Shemot, 28:4) Corresponding to the eight priestly garments, the members of the great assembly (in the Second Temple period) codified the eight expressions in the blessing preceding the morning recitation of Shema, “to understand and to discern, to hear, to learn, and to teach, to guard, and to do, and to uphold.” “To understand” corresponds to the girdle [Avnet], for the girdle comes to make atonement for the fancies of the heart (Arachin, 16a), so too, was it worn over the heart and its length was thirty-two cubits. (32 = lev = “heart.” Apparently it was a long cloth wrapped around the torso.) “To discern” corresponds to the breastplate [Choshen], for a man must consider carefully in order to know God, for with Him there is no anger against the souls of Israel [the names of the twelve tribes were engraved on the Choshen], for, “His wrath is for a moment, yet a lifetime in His will [favor]” (Tehilim, 30:6). “To hear” corresponds to the robe (Me’il), meaning that a man must hear and lead his ear to his foundation and root. This is explained (in Shemot Rabba, 40:3) on the verse (in Job), “where were you when I founded the world?” meaning where was your portion in Adam haRishon (when he sinned). Then when a man contemplates his portion in this he will then come to an understanding of what he has already fixed, and what he has yet to repair. This is hinted at in the robe (Me’il), for the Holy Zohar mentions that the Me’il is the secret of reincarnations (coming back until all is fixed, all the mitzvot have been fulfilled). “To learn” corresponds to the mitre (hat, Mitsnefet), for the Mitsnefet makes atonement for coarseness of spirit (Arachin, ibid.), meaning to receive the truth from one who spoke it. “To teach” corresponds to the tsits (headplate), for of the tsits it is said, “and it shall be on his forehead continually that they may be accepted,” meaning that one needs a good eye in order to teach his fellow man. “To guard” corresponds to the embroidered coat (C’tonet), for the C’tonet makes atonement for the spilling of blood (ibid.). It teaches man to guard himself and to see that because of him no damage is done to his fellow man. Then his peers will not be able to suspect him, and then be punished for suspecting him in vain. Then he too will be punished for causing his fellow man to be punished. “To do” teaches of reliance, and the point of reliance is the performance of mitzvot, such that a man can stand in prayer and support himself on them. This is as it is written (Tehilim, 104:3), “who makes the clouds His chariot,” and clouds teaches of the performance of mitzvot. (For one must understand that there is no action in this world that does not have a remnant in the world to come. Tashlum Mei HaShiloach.) “To fulfill” corresponds to the priestly pants, whose purpose is to cover his genitalia. This is a place on which a man stands to suffer a loss, as it is written (Bereshit, 42:9), “the nakedness of the land,” meaning the vulnerable place by which the land may be conquered. At every place God created from which a man could build an everlasting structure, there He also created a place of vulnerability where he may lose all. However, by means of guarding himself here, then from this place an everlasting structure will emerge.

Sefat Emet, Genesis, Miketz 9:5

In Bereishis 42:9, Yosef accused his brothers of being spies who came to reveal the nakedness of the land. The idea is that Yosef revealed to them that their journey to Egypt was meant to prepare the place for the future exile. For this reason, Yosef wanted them to bring Binyamin down to Egypt. Although they were all together with Yaakov, the forefathers were on a higher level, above nature. It was the twelve tribes who were unique in their ability to function within the lower realms where Bnei Yisrael would operate. Commentators explained that Yosef's words “And slaughter an animal and prepare it” hint at Chanukah. During Chanukah, the primary focus is on the twelve tribes. Therefore, the Torah reading includes the inauguration of the Mishkan and the offerings brought by the leaders of the tribes, as in the reading of זאת חנוכת המזבח. This connection has been explained at length earlier.

Tanya, Part I; Likkutei Amarim 46:5

All these [angels] ask, “Where is the place of His glory?” And they answer, “The whole earth is full of His glory,” ( Isaiah 6:3.) that is, His people, Israel. For the Holy One, blessed is He, forsakes the higher and lower creatures, choosing none of them but Israel His people, whom He brought out of Egypt—“the obscenity of the earth,” ( Genesis 42:9.) the place of filth and impurity—“not through the agency of an angel, nor of a saraf…but the Holy One, blessed is He, Himself in His glory” ( Passover Haggadah.) descended there, as is written, “I have come down to deliver them…,” ( Exodus 3:8.) in order to bring them near to Him in true closeness and unity, with a truly soulful attachment on the level of “kisses” of mouth to mouth, by means of uttering the word of G–d, namely, the halachah, and the fusion of spirit to spirit, namely, the comprehension of the Torah and the knowledge of His will and wisdom, all of which is truly one [with G–d]; also with a form of “embrace,” namely, the fulfillment of the positive precepts with the 248 organs, for the 248 ordinances are the 248 “organs” of the King, as has been explained. ( Ch. 23.) These, in a general way, are divided into three categories—right, left, and center—namely, chesed (kindness), din (stern justice) and rachamim (mercy)—the two arms and the body, and so forth. ( Tikkunei Zohar, Introduction.)

Tanya, Part II; Shaar HaYichud VehaEmunah, Chinukh Katan 9

Then he will contemplate G–d’s great and wondrous love to us to descend to Egypt, the “obscenity of the earth,” (Genesis 42:9. See Yalkut Shimoni, ad loc.; Kohelet Rabbah 1:4.) to bring our souls out of the “iron crucible,” (Deuteronomy 4:20; I Kings 8:51; Jeremiah 11:4. This concept is more fully explained by Rabbi Schneur Zalman in Torah Or, Yitro 74a ff.) which is the sitra achara, (Lit., “the other side,” the opposite of holiness. A frequent metaphor in Kabbalistic and Chasidic literature to denote the forces of evil.) may the All-Merciful spare us, to bring us close to Him and to bind us to His very Name, (With the Giving of the Torah on Mount Sinai, for through the Torah the souls of Israel are bound to Him; and the Torah is His Name, as it is stated in Zohar II:90b; III:73a; etc.) and He and His Name are One. (Ibid. II:90b.) That is to say, He elevated us from the nadir of degradation and defilement to the acme of holiness and to His infinite greatness, blessed be He. Then, “As in water, face reflects face,” (Proverbs 27:19. “…so does the heart of man to man.” I.e., the love of one man for another awakens a loving response toward himself in the heart of his friend. How much more so will reflection upon the manifestation of G–d’s love toward us inspire love for Him.) love will be aroused in the heart of everyone who contemplates and meditates upon this matter in the depths of his heart—to love G–d with an intense love and to cleave to Him, heart and soul, as was explained at length in its place. (Likkutei Amarim, Part I, ch. 46.)

Commentary

Joseph remembered his dreams about his brothers and realized they had not yet been fulfilled, leading him to devise a plan to bring Benjamin to Egypt first to fulfill the dreams. He accused his brothers of being spies to test their love for Benjamin and ensure they would not harm him. Joseph's actions were driven by his wisdom in interpreting dreams and his belief that they would come true. His accusation against his brothers was based on their suspicious arrival in Egypt, their appearance as wealthy individuals, and the fact that they were among the first to arrive. The accusation of spying also stemmed from Joseph's suspicion that his brothers may have hated Benjamin, similar to how they had been jealous of him.

Ibn Ezra on Genesis 42:9:1

THE NAKEDNESS OF THE LAND. Nakedness is a figure of speech for shame, since it is customary to hide one’s nakedness because of its unseemliness. (Nakedness thus means shame. Weiser takes I.E.’s comment at face value and explains that shame refers to the shame of the country. Cherez explains that shame refers to the areas of the country open to invasion. Be that as it may, according to this interpretation, the nakedness of the land means the shame of the land.) Or nakedness refers to secrets, since one’s nakedness is covered. Joseph thus said to them, “You have come to learn the secrets of the land.” I prefer the latter interpretation.

Or HaChaim on Genesis 42:9:1

ויזכור יוסף את החלומות, Joseph remembered the dreams, etc. Inasmuch as he had really dreamt what he claimed to have dreamt and they had accused him of telling lies because he wanted to become superior to them, he now intended to let them atone for their sin by in turn accusing them of something they had not been guilty of. He accused them of coming to spy.

Radak on Genesis 42:9:1

אשר חלם להם, for the dreams had really concerned the brothers, primarily. He realised now that they had hated him on account of his dreams; this is why when he remembered all that they had done to him instead of repaying them in kind, he only made them extremely uncomfortable for a while. [perhaps what the author means is that originally, Joseph had thought that the brothers resented his becoming a big shot in his dreams, whereas only now did he realise that what they really resented was the fact that they, the brothers, appeared as socially low ranking, slave like, in Joseph’s dreams. Ed.]

Ramban on Genesis 42:9:1

AND JOSEPH REMEMBERED THE DREAMS WHICH HE DREAMED OF THEM. [That is, he remembered the dreams which he dreamed] concerning them, and now knew that they had been fulfilled, for they had bowed down to him. This is the language of Rashi. In my opinion, the matter is the reverse. Scripture states that when Joseph saw his brothers bowing down to him, he remembered all the dreams which he had dreamed concerning them and he knew that in this instance, not one of the dreams had been fulfilled. He knew that it was inherent in their interpretation that according to the first dream, at first all his brothers would bow down to him, as it says, And, behold, we were binding sheaves, (Above, 37:7.) for “we” refers to all eleven of his brothers. The second time, in accordance with the second dream, the sun, the moon and eleven stars (Ibid., Verse 9.) would bow down to him. Now since he did not see Benjamin with them, he conceived of the strategy of devising a charge against them so that they would also bring his brother Benjamin to him, in order to first fulfill the first dream. It is for this reason that he did not wish to tell them at this time, I am Joseph your brother, (Further, 45:4.) and to say, Hasten and go up to my father, (Ibid., 45:9.) and send wagons, as he did to them the second time, (Ibid., Verse 19.) for in that case his father would undoubtedly have come at once. It was only after fulfillment of the first dream that he told them, I am Joseph your brother, (Further, 45:4.) etc., in order to fulfill the second dream. Were it not for this consideration, Joseph would indeed be regarded as having committed a great sin: bringing anguish to his father, leaving him for many days in the position of being bereft and mourning for Simeon and him. Even if it was his intention to cause his brothers minor anguish, how did he not have compassion for his elderly father? But he assigned each to its proper time (Ecclesiastes 3:11.) in order to fulfill the dreams, knowing that they would truly be fulfilled. Also, the second matter, which he effected against them in connection with the goblet, (In which he accused Benjamin of stealing the goblet. (Further, 44:17).) is not to be interpreted as if his intention was to cause them anguish, but rather because he suspected that they might hate Benjamin as a result of their jealousy of him on account of his father’s love for him, just as they were jealous of Joseph. Perhaps Benjamin had sensed that they had harmed Joseph, thus causing a quarrel and hatred to erupt between him and his brothers. Therefore, Joseph did not wish Benjamin to travel with them until he had tested their love for him, lest they harm him. It is to this matter that our Rabbis in Bereshith Rabbah (93:9.) referred when they said: “Rabbi Chiya the son of Rabbi Abba said, ‘When you read the entire plea which Judah made in the presence of his brothers, until you reach the verse, Then Joseph could not refrain himself, (Further, 45:1.) [you can see that] there was in it an attempt to win the sympathy of Joseph, the sympathy of his brothers, and the sympathy of Benjamin. Joseph’s sympathy [would be gained since Joseph would think], ‘See how he is ready to give his life for Rachel’s children, etc.’” Similarly I say that all these acts of Joseph are accounted for by his wisdom in the interpretation of the dreams. Otherwise, one should wonder: After Joseph stayed in Egypt for many years and became chief and overseer in the house of a great lord in Egypt, how was it possible that he did not send a single letter to his father to inform him of his whereabouts and comfort him, as Egypt is only about a six-day journey from Hebron? Even if it were a year’s journey, out of respect to his father, he should have notified him, in which case even if the ransom of his person would be ever so costly, he would have redeemed him. But it was because Joseph saw that the bowing down of his brothers, as well as his father and all his family, could not possibly be accomplished in their homeland, and he was hoping that it would be effected in Egypt when he saw his great success there. This was all the more so after he heard Pharaoh’s dream, from which it became clear to him that all of them were destined to come there, and all his dreams would be fulfilled.

Ramban on Genesis 42:9:2

AND HE SAID UNTO THEM, YE ARE SPIES. This accusation requires some reason or some plausible explanation, for what did they do that he should so accuse them? People from every country came to him to buy grain, and they were “among those who came,” just as it says, To buy grain among those that came, for the famine was in the land of Canaan. (Verse 5 here.) Perhaps [the reason for the accusation was that] they had the appearance of men of stature and prominence, all of them clothed most gorgeously, (Ezekiel 38:4.) whereupon he said to them, “It is not customary for prominent people as you to come to buy food, having as you do many servants.” It is possible that they were the first ones to come from the land of Canaan. This is the meaning of the verse, And the sons of Israel came to buy grain among those that came, for the famine was in the land of Canaan, (Verse 5 here.) meaning that now they were the first who came from there. So Joseph said to them, “You are spies, since no one has come from the land of Canaan to buy food.” This is the intent of the question, “Where have you come from?” (Verse 7 here.) which he addressed to them at the outset.

Rashbam on Genesis 42:9:1

ערות, places where the walls were breached, areas from which it would be relatively easy to invade the country. The word ערוה is used in this sense in Chabakuk 3,13 ערות יסוד, “revealing its very foundations.” Another verse in which the word ערוה appears in a similar sense as here is Psalms 137,7 ערו ערו עד היסוד, as well as Isaiah 19,7 ערות על היאור”whatever is by the side of the Nile will be blown away, will vanish.” The fact that all the brothers were of exceptional build, always went everywhere together, made them distinctly different from other travelers so that Joseph pointed to that fact as being suspicious and accused them of being spies.

Rashi on Genesis 42:9:1

אשר חלם להם WHICH HE HAD DREAMED OF THEM — להם means “about them”. He then knew that they (the dreams) were being fulfilled, for they (his brothers) had bowed down to him.

Rashi on Genesis 42:9:2

ערות הארץ means THE NAKEDNESS OF THE LAND — from which side it might easily be conquered. Of similar meaning are, (Leviticus 20:18) “He hath made naked (הערה) her fountain”; (Ezekiel 16:7), “naked and עריה) bare”. Indeed all forms of this root ערה signify “uncovering”). Onkelos renders it by “the breach (בדקא) of the land”, similar to (2 Kings 12:6), “the breach (בדק) of the house”— the defective places in the house — but he was not particular to translate according to the wording of the text (i.e. literally).

Rav Hirsch on Torah, Genesis 42:9:1

Wir müssen aus dem Gegebenen versuchen, uns Josefs Benehmen zu erklären. Wir hätten denken sollen, er habe schon um seines Vaters willen sich ihnen sofort zu erkennen geben müssen, umsomehr, da er ja bereits in allem die göttliche Fügung erkannt und all sein Unglück samt der Versündigung der Brüder gegen ihn als das göttliche Werkzeug seines höchsten Glückes verehren gelernt hatte. Ein gescheiter Mann wie Josef kann auch nicht geglaubt haben, sich in den Dienst seiner Träume stellen zu müssen. Bedeutet der Traum etwas, so überlässt man dessen Realisierung dem, der ihn geschickt. Es können ihn nur Erwägungen der zwingendsten Notwendigkeit zu einem Verfahren veranlasst haben, das sonst als eine völlig zwecklose Schikanierung erscheinen würde, die man, abgesehen von dem sittlichen Charakter Josefs, schon seiner doch gewiss unleugbaren Klugheit nicht zutrauen dürfte. Denken wir uns ganz in seine Lage, so dürfte sich uns folgendes ergeben: Würde Josef seinem Vater und seinen Brüdern gegenüber wirklich der Fürst und nichts als der Fürst haben bleiben wollen, hätte ihm nichts daran gelegen, wieder als Sohn und Bruder in den Kreis der Familie einzutreten, er hätte aller dieser Veranstaltungen nicht bedurft. Allein er, der auch als ägyptischer Fürst seine Kinder für das Haus Jakob erzogen und auch seine Gebeine einst in väterlichem Boden wollte ruhen lassen, er musste vorher ein Zwiefaches als notwendig erkennen: 2. daß er womöglich von seinen Brüdern, vor allem aber, b. daß seine Brüder von ihm eine andere Meinung erhielten. Ihre inneren Gesinnungen zu einander mussten zuvor völlig andere geworden sein, sonst wäre nie ein inniges Verhältnis wieder möglich gewesen, und wenn auch äußerlich der Familie wiedergegeben, wäre ihm die Familie und er für sie verloren geblieben. Daß Josefs Meinung von den Brüdern keine ungetrübte, daß ihm ihre heftige Rücksichtslosigkeit gegenwärtig geblieben, mit der sie seines Flehens in der Grube, mit der sie des Schmerzes des Vaters nicht geachtet, das ist durchaus natürlich und konnte nur durch den Erweis vollständiger Änderung aus seinem Gemüte getilgt werden. Es war ihm daher eine Notwendigkeit, sie zu prüfen, ob sie wohl noch einmal im Stande wären — und zwar aus durchaus reellen Ursachen — einen Sohn dem Vater abzulocken. Vielleicht lebenslängliches Gefängnis, die zu Hause vielleicht verhungernde Familie waren ernstere Gründe, als eine imaginäre, von Josefs vermeintlicher Herrschsucht drohende Gefahr. Diese Prüfung war für Josefs Gemüt notwendig, um, wenn sie sie bestehen, den letzten bittern Tropfen aus seinem Innern zu tilgen. Das Zweite aber, und vielleicht das Wichtigere war: Josef gedachte seiner Träume, gedachte, wie diese Träume bei ihnen die Vorstellung von seiner Herrschsucht und der ihnen daraus drohenden Gefahr geweckt und zu einer solchen tiefen Überzeugung gesteigert, daß sie sich aus vermeintlicher Selbstverteidigung zu dem größten Verbrechen berechtigt halten konnten. War dies bereits der Fall, als er noch im verbrämten Rock zwischen ihnen umherlief, um wie viel mehr musste er jetzt von ihnen mit Angst und Schrecken gefürchtet werden, wo er "König" war und noch dazu Ursache hatte, sie zu hassen und nach Art gemeiner Seelen sich an ihnen zu rächen. Es war daher mehr als notwendig, daß sie ihn in seinem wahren Charakter kennen lernten, und dazu war es vor allem nötig, daß er sich ihnen in seiner wahren Stellung zeigte. Bisher kannten sie ihn nur als den משכיר, vielleicht den Kommis eines untergeordneten Beamten, er musste sich ihnen als den שליט zeigen, sie mussten erfahren, wie er jetzt alles mit ihnen machen konnte, was er wollte, und wenn er dann doch, statt allen dessen, nur ihr größter beglückender Wohltäter wurde, so durfte er hoffen, sie damit von allen ihren irrigen Vorstellungen geheilt zu haben. Kurz, in dem Momente, wo er sich ihnen als Josef zeigte, musste ihnen die Binde von den Augen fallen und beiderseits ein völliger Strich durch die ganze Vergangenheit möglich sein. Nur so durfte er hoffen, wieder als Sohn und Bruder dem Vater und seinen Kindern wiedergegeben zu werden. Irren wir nicht, so dürften eben solche Erwägungen es auch gewesen sein, die Josef davon zurückgehalten, in den Jahren seines Glückes seinem Vater Kunde von sich zu geben. Was hätte Jakobs Herz dabei gewonnen, gegen ein wiedergewonnenes Kind zehn Kinder zu verlieren und fortan seinen Kinderkreis nur in feindseligster Spannung gegen einander denken zu müssen?! Zu diesem großen Ziele waren aber alle diese Veranstaltungen unumgänglich und — wie uns scheint — der Weisheit eines Josef völlig würdig. —

Sforno on Genesis 42:9:1

ויזכור יוסף את החלמות אשר חלם להם. He remembered the part his brothers had played in his dreams, how they had bowed down to him in the dream showing the sheaves of corn. (37,7) He remembered that only his own sheaf had remained erect, and not fallen after first having arisen. This is why he wanted that they would all come when he would recognise them and the part in the dream speaking of the upright sheaf remaining upright would be fulfilled also. This detail of the dream was due to Joseph symbolising the redeemer of the Jewish people in the future as portrayed by the words ירה ויור, “shoot!, and he shot”. in Kings II 13,17. [this was an opportunity, though missed because of the king of Israel not complying completely with the prophet Elisha’s instructions, of reuniting the kingdoms of Yehudah and the Kingdom of Israel. i.e. that of Ephrayim, the descendant of Joseph. Ed.] There were several such opportunities foreseen by the prophets compare Hoseah 2,2 and Daniel 2,44. The author does not really elaborate. Ed.]

Sforno on Genesis 42:9:2

לראות את ערות הארץ באתם, to find out if we have enough food supply for our own country. You did not really come here to buy. It is certainly not the custom of other buyers to arrive in groups of

Siftei Chakhamim, Genesis 42:9:1

Onkelos translates it: בדקא דארעא as in בדק הבית... Meaning: breach in the [wall of the] town.

Steinsaltz on Genesis 42:9

Joseph remembered the dreams that he had dreamed about them, as well as all the events that had followed those dreams, and he said to them: You are not mere purchasers of grain, but you are spies; to see the nakedness of the land you have come. You are foreign agents who have been sent to discover Egypt’s weaknesses.

Tur HaArokh, Genesis 42:9:1

ויזכור יוסף החלומות אשר חלם להם, “Joseph remembered the dreams he had dreamt concerning them.” According to Rashi, this means that he considered his dreams a having come true. Nachmanides not only does not agree, but, on the contrary, he feels that the Torah reports that Joseph’s dreams now revealed themselves to him as not having come true. When Joseph now saw his brothers he recalled all of his dreams and realized that not a single one had come true as yet. According to his interpretation of his dreams, all the brothers would bow down to him, whereas now only ten brothers had done so, something that had not been part of any of his dreams. In his second dream, not only his brothers were shown as bowing down to him. The main reason Joseph accused the brothers as being spies was because Binyamin had not come with them, and he wanted to devise a stratagem whereby at least the first of his dreams would come true henceforth. This is why he insisted on their bringing Binyamin down with them. If he had revealed himself to them already now, fulfillment of his dreams might never occur in accordance with what he had expected. Once the first dream of his had come true, Joseph manipulated things in such a way that the second dream could come true also, by instructing the brothers to move to Egypt, both they, their families and their aged father. If Joseph had not believed that his dreams were meant to be of a prophetic nature, and would come true, he would have been guilty of a grievous sin for not having revealed his whereabouts to his father who was grieving over him all these years. He had also caused Yaakov distress in not having allowed Shimon to return with the brothers on their first trip. Even allowing for the fact that Joseph thought that his brothers deserved some discomfort and worry in return for what they had subjected him to, how could he not have had pity on his father who had been so depressed for all these years, not knowing what had become of him! We can only justify his conduct throughout as an attempt not to preempt what had been decreed. [כל הדוחק את השעה, השעה דוחקת אותו “anyone who tries to pre-empt pre-ordained events= will experience that he himself will be pre-empted by other events to his detriment.” (Berachot 64.) Ed.] It is also possible that a major consideration in Joseph’s conduct was to examine whether the brothers’ hatred of him was based on his being a son of Rachel, jealousy of the sons of Leah on their mother’s behalf, or, whether it had been directed only at him, and he himself had brought it upon himself. To this end, he had them bring Binyamin to Egypt, planted the goblet in his sack to see if the sons of the other wives of Yaakov would now abandon their half brother, the remaining son of Rachel, or if they would all as one close ranks around the supposed “thief.” All of Joseph’s considerations were bound up with his exceptional gift of interpreting dreams. If it were not so, it would be most difficult to understand why, even after having attained high office, he still did not inform his father of his whereabouts, and the fact that he was alive. When he had interpreted the dream of Pharaoh successfully and been rewarded accordingly, why did he not at least send a letter to his father? By that time he had had every reason to believe that also his own dreams would come true, including the one in which his father bowed down to him?

Tur HaArokh, Genesis 42:9:2

מרגלים אתם!, “you are spies!” This was not a trumped up accusation, taken out of thin air. The arrival of Joseph’s brothers through ten different border checkpoints was certainly something suspicious, although the Torah did not bother to spell out this detail in its narrative. When they told Joseph that they were all the sons of one father but had not traveled together, as Joseph knew, this was an incriminating factor. We can reconstruct part of the dialogue between Joseph and his brothers. First they had been found entering through different gates, and then they suddenly claimed to all belong together. Such conduct begs further examination of their true intent. In addition, their garments revealed them to be people of prominence and wealth. Joseph was entitled to wonder why such people subjected themselves to a lengthy journey just to buy grain, instead of leaving this chore to one or more of their many servants. It is also possible that the brothers were among the first grain shoppers from the land of Canaan, and this prompted Joseph to question them more thoroughly than travelers arriving later.

Tze'enah Ure'enah, Miketz 58

“Joseph remembered the dreams” [42:9]. Joseph saw that the brothers were bowing down and he thought that the dreams had been fulfilled. My brothers are bowing down to me. (Rashi, Genesis, 42:9.)

Tze'enah Ure'enah, Miketz 59-61

“He said to them, you are spies” [42:9]. Joseph said: you are spies, to spy out the land. The Midrash writes and also Rashi, Hizkuni, and Bahya, that Joseph had commanded that no person should be allowed to enter into any gate in Egypt. He must first write down his name and his father’s name, and from which city he came from. Every evening, the guards brought the letters listing those who had come to the city. When the children of Jacob came, each one went into a different gate and each one wrote his name and his father’s name. In the evening, the ten letters of the ten children of Jacob with their names and the name of their father, Jacob, were brought. Joseph immediately commanded that all the grain treasuries be closed, but only one treasury should remain open. Joseph gave the letters to the official in his hand. If the people called Reuben the son of Jacob, Simeon the son of Jacob, and similarly, the other brothers, this official should stop these children and send them to him. The official waited for three days and they did not come. Joseph immediately took ten strong men from the house of Pharaoh and let them search in Egypt. They found the brothers in the market where the prostitutes are found. The brothers wanted to find Joseph. Since he was a handsome man, he might have been sold to the prostitutes market, to have sexual relations with him. The ten men found them and brought them before Joseph. Joseph said to his brothers, you are spies seeking to see how the land can be conquered. (Rashi, Genesis, 42:9; Bahya, Genesis, 42:3; Hizkuni, Genesis, 42:12.) Bahya writes. Joseph took a goblet in his hand and knocked on it. He said: my goblet tells me that you are spies. The children of Jacob said: our father commanded us that we should not go together in one group, through one gate. Joseph again said to them: what were you doing in the prostitutes market. They responded: we lost something and looked for it there. Joseph again said: my goblet tells me that two of your brothers destroyed the city of Shechem. They became very frightened and said: we are twelve brothers. Our father sent us all together, since there are robbers on the roads because of the famine. If we were strong, two would have been enough to go for grain. (Bahya, Genesis, 42:7.) Toldot Yizhak writes. Why did the brothers answer, we are sons of one father, when he said, you are spies? The explanation is that they answered Joseph, if we had been spies; our father would have sent one alone. It is a great danger, so how is it that a father would send all of his children into such danger. Joseph said; “it is just as I have told you” [42:14]. That is to say, because you are all brothers [and sons] of one man, then you are spies, since spies fear to go with strangers. They think, perhaps one will be captured and they will torture him with fire, to tell them if they are spies. If they would not be brothers, then they would confess and immediately tell them that they are spies. However, one brother does not betray another brother. Therefore, you must be spies, since one brother gives everything for another. Another explanation is because the brothers said, “the youngest, however, is now with our father and one is no more” [42:13]. This means, one is with our father and one died. Joseph responded: because one remained with his father, he must be righteous. He obeyed his father; he did not want to be a spy. However, you are all braggarts and do not obey your father. If your other brother were also a spy, he would also have come here with you. (Toldot Yizhak, Genesis, 42:9–14.)

Midrash

Rabbi Yehoshua ben Korḥa explains that the earth was created for the generation, but due to the people not fulfilling their duties, they waste away, while the earth remains. Rabbi Shimon ben Yoḥai emphasizes that the Torah was created for Israel, and both will exist forever. Rabbi Shmuel derives from a verse that Israel is referred to as the land. Rabbi Berekhya explains that everything in man has a parallel in the earth. In Midrash Tanchuma, Joseph recognized his brothers when they entered Egypt, but they did not recognize him. Joseph treated his brothers harshly and accused them of being spies. In Bereshit Rabbah, it is explained that Jacob saw hope in Egypt, which was Joseph. Joseph tested his brothers to see if they had changed from the time they sold him. Aggadat Bereshit discusses how the tribes sought to nullify something from the Torah, and when Joseph became a ruler, he tested his brothers to see if they had changed.

Aggadat Bereshit 76:3

[3] Another interpretation: "Rejoicing in His inhabited world." These are the tribes who sought to nullify something from the Torah. When Joseph saw the dream and said, "And behold, the sun, and the moon" (Genesis 37:9), they said to him, "Shall you indeed reign over us?" (Genesis 37:8). Once he left, they said to each other, "Come, let us kill him" (Genesis 37:20), etc. The Holy One, Blessed be He, said to them, "You seek to abolish something from the Torah and said, 'Let us be killed for it,' let us see who will uphold his words. He only did it when Joseph was sold as a slave and became a ruler, as it is said, 'And Joseph was the ruler, etc.' And Joseph's brothers came, etc. (Genesis 42:6). He began to accuse them of being spies (Genesis 42:9), they said to him, 'No, my lord, your servants have come, etc.' (Genesis 42:10-11), he said to them, 'No, you are thieves who sell your siblings as slaves. Send one of you etc.' (Genesis 42:16). And in the end, when the cup was found in Benjamin's hand, he began to say, 'Who stole the cup? Benjamin, son of a thief mother, for Rachel stole, etc.' (Genesis 31:19). 'Behold, you are the thief,' they began to say to him, 'What shall we say to my lord?' (Genesis 44:16) 'About Joseph,' he replied, 'What shall we speak?' (Genesis 44:16) 'and how shall we justify ourselves?'(Genesis 44:16) 'but] God has found [a way to exact punishment for] the [former] sin of your servants.'(Genesis 44:16) God said to them, 'What could you have abolished one thing for which you said, "Let us be killed for it?" Yet you seek to make yourselves slaves and He does not want that, as it is said, "Far be it from me to do so," etc.' (Genesis 44:17). "He who mocks them [God's words], will play the fool [or 'will be played for a fool'] in his own land [or 'in his own country']." [refer: Mishneh Torah, Torah Study 6:11]

Bereshit Rabbah 91:6

Another matter, “Jacob saw that there was grain [shever] in Egypt” – was Jacob in Egypt that he saw grain in Egypt, such that the verse states: “Jacob saw that there was grain in Egypt”? But did he not say [differently] to his sons, [as it is stated]: “He saidBehold, I have heard [that there is grain in Egypt]”? It is, rather, that from the day that Joseph was abducted, the Divine Spirit left him, and he would see but not see, hear but not hear. (He had from the Divine Spirit a vague idea of things that he would not otherwise know, but he did not have a clear understanding of them. ) Why does it not say “there was food in Egypt,” but instead it is written: “That there was grain [shever] in Egypt”? Is it not already stated: “The entire land of Egypt was hungry”? Why does the verse state: “There was grain [shever]”? Rather, do not read it as “there was grain [shever],” but rather, “there was hope [sever],” as he foresaw that his hope was in Egypt. What was that? That was Joseph. “Jacob said to his sons: Why do you make yourselves conspicuous?” Jacob said to his sons: ‘You are mighty, you are handsome, do not enter through one gate and do not stand in one place, so that the evil eye will not have dominion over you.’ “Behold, I have heard that there is grain in Egypt. Go down there.” What is “go down”? He foresaw that they would descend and be enslaved in Egypt. Another matter, “go down there” – as anyone who purchases grain from the marketplace, descent is written in his regard. (This is because he is dependent upon market conditions for his basic sustenance (Etz Yosef). ) “Joseph’s brothers descended” (Genesis 42:3). The verse should have said: “The children of Israel.” It is that initially, they did not treat him with brotherhood and sold him, but ultimately they had regrets and were saying: ‘When will we descend to Egypt and return our brother to his father?’ When their father told them to descend to Egypt, they all came to a consensus to return him. Rabbi Yehuda bar Simon said: Joseph, too, knew that his brothers were descending to Egypt to acquire food. What did he do? He positioned guards at all the entrances and said to them: ‘See each one who enters to acquire food, and write his name and his father’s name.’ In the evening, they would bring the notes to him. This is what they did. When Jacob’s sons came, each and every one entered through his own gate, and they wrote their names. In the evening, they brought [Joseph] the notes. This one read: ‘Reuben son of Jacob,’ another read: ‘Simeon son of Jacob,’ and another ‘Levi,’ and likewise, all the gatekeepers, each one brought his own. Immediately, Joseph said: ‘Seal all the storehouses and keep open one storehouse.’ He gave their names to the proprietor of the storehouse. He said to him: ‘See, when these people come to you, apprehend them, and send them before me.’ Three days passed and they did not come. Immediately, Joseph took seventy mighty men from the king’s palace and dispatched them to the marketplace. They went and found them in the marketplace of harlots. What was the nature of their presence in the marketplace of harlots? It is that they said: ‘Our brother Joseph is fair of form and fair of appearance; perhaps he is in a tent.’ (Perhaps he was forced to work as a male prostitute (Matnot Kehuna). ) They apprehended them and brought them before Joseph. “Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:7). “Joseph recognized his brothers, but they did not recognize him” (Genesis 42:8). “Joseph remembered the dreams that he dreamed about them, and said to them: You are spies; to see the nakedness of the land you have come” (Genesis 42:9). “They said to him: No, my lord, but your servants have come to acquire food” (Genesis 42:10). “We are all the sons of one man; we are sincere, your servants have not been spies” (Genesis 42:11). “And he said to them: No, to see the nakedness of the land you have come” (Genesis 42:12). “They said: We, your servants, are twelve brothers, sons of one man in the land of Canaan and, behold, the youngest is with our father today, and one is absent” (Genesis 42:13). Immediately, “he acted as a stranger [vayitnaker] to them, and spoke harshly to them” – it teaches that he became like a stranger [nokhri] to them. He took the goblet and struck it. He said to them: ‘I see in my goblet that “you are spies.”’ They said to him: ‘“We are sincere”; however, this is what our father commanded us: Do not enter through one gate…’ He said to them: ‘What is the nature of your presence in the marketplace of harlots? Were you not afraid of the evil eye? Was that not your father’s command?’ They said to him: ‘We lost something and we were seeking it there.’ He said to them: ‘What was the lost item? I see in my goblet that two of you destroyed the big city of Shekhem, and then you sold your brother to Arabs.’ Immediately, they were shocked and said to him: “We, your servants, are twelve brothers, sons of…our father.” He said to them: ‘And where are the other two?’ They said to him: “One is absent” – dead; and “the youngest is with our father today.” He said to them: “Bring your youngest brother to me…” (Genesis 42:34). He took Simeon and incarcerated him before their eyes, because it was he who had pushed him into the pit. He separated him from Levi, so they would not conspire against him. Simeon said to his brothers: ‘So you did to Joseph, and so you seek to do to me?’ (You also sinned in the sale of Joseph. Do not leave me here; stay and bear the burden of punishment together with me (Maharzu). ) They said to him: ‘What shall we do? The people of our household will die of starvation.’ He said to them: ‘Do what you want. Now, I will see who will take me into prison.’ (Shimon planned to resist being taken to prison. ) At that moment, Joseph sent to Pharaoh and said to him: ‘Send me seventy of your mighty men, as I have found robbers and I seek to shackle them.’ At that time he sent them to him, and Joseph’s brothers were looking to see what he sought to do. Joseph said to those mighty men: ‘Take him into prison.’ When they drew near to him, he screamed at them. When they heard his voice, they fell on their faces and their teeth broke, as it is stated: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Manasseh was sitting before his father. His father said: ‘You get up.’ Immediately, Manasseh stood and struck him with one blow, took him into prison, and shackled him. [Joseph] said to [his brothers]: ‘This one will be incarcerated until you bring your brother “and your statements will be verified”’ (Genesis 42:20). Immediately, “Joseph commanded and they filled their vessels” (Genesis 42:25). They went to their father and related to him the entire incident. Their father responded and said to them: ‘Where is Simeon?’ They said: ‘He seized him for our youngest brother.’ He said to them: “You have bereaved me.” “Reuben spoke to his father, saying: Kill my two sons.” [Jacob] said to him: ‘Are your sons not my sons?’ Judah said to them: ‘Leave the elder until the bread is finished.’ (Jacob was refusing to send Benjamin. Judah advised his brothers not to continue pleading but to wait until the bread was finished, when Jacob would have to agree. ) Judah said to him: ‘Father, if Benjamin goes with us, perhaps he will be apprehended and perhaps he will not be apprehended. But if he does not go with us, we will all die of starvation. It is preferable that you forsake the uncertain and seize the certain.’ He said: ‘Who will guarantee him?’ He said to him: ‘I will,’ as it is stated: “I will guarantee him; from me you can demand him” (Genesis 43:9). That is why it is stated: “Jacob saw that there was grain [shever] in Egypt.” (The midrash interprets the word shever to mean disaster, as Jacob was afraid of the possibility that Benjamin would be harmed (Matnot Kehuna). Some commentaries suggest that this last line is an error and should not appear in the text (Nezer HaKodesh; Etz Yosef). )

Bereshit Rabbah 91:7

“Joseph saw his bothers [and he recognized them, but he acted as a stranger to them]” (Genesis 42:7) – Rabbi Yehoshua bar Neḥemya said: He became like a stranger to them. “Joseph recognized his brothers…” (Genesis 42:8) – Rabbi Levi and the Rabbis, Rabbi Levi said: When they fell into his hands: “Joseph recognized his brothers.” When he fell into their hands: “But they did not recognize him.” (He treated them as brothers when they descended to Egypt; they did not treat him as a brother when he came to them in Dotan.) The Rabbis say: He parted from them when they were bearded, so “Joseph recognized his brothers.” “But they did not recognize him,” as they parted from him when he was not bearded. “Joseph remembered…and said to them…[They said to him:] We are all the sons of one man” (Genesis 42:9–11) – they had a spark of the Divine Spirit. They said to him: ‘We and you are the sons of one man.’ “Joseph said to them: That is what I spoke to you, saying: You are spies” (Genesis 42:14). “They said: We, [your servants,] are twelve [brothers, sons of one man…and one is absent]” (Genesis 42:13) – He said to them: ‘Where is he?’ [They said:] ‘We sold him.’ He said to them: ‘For how much did you sell him?’ They said to him: ‘For five sela.’ He said to them: ‘And if a person would say to you: Give me five sela for him, and I will give him to you, would you do it?’ They said to him: ‘Yes.’ And if a person would say to you: ‘Give me double for him and I will give him to you, would you do it?’ They said: ‘Yes.’ ‘And if a person would say to you, even if you would give one thousand for him, we will not give him to you, what would you do?’ They said to him: ‘It is for that purpose that we descended, either to kill or to be killed.’ He said to them: “That is what I spoke to you, [saying: You are] spies.” “With this you shall be put to the test: As Pharaoh lives, you shall not depart from here, unless your youngest brother comes here” (Genesis 42:15). “Dispatch one of you and he will take your brother, and you shall be incarcerated, that your statements may be verified, whether there is truth with you; and if not, by Pharaoh’s life, you are spies” (Genesis 42:16). “With this you shall be put to the test: As Pharaoh lives” – when he would seek to take a false oath, he would take the oath by Pharaoh’s life. Rabbi Levi said: This is analogous to a goat that fled from the pasture and went to a widowed woman. What did she do? She stood, slaughtered it, flayed it, placed it in the bed, and covered it with a sheet. They came and sought it from her. She said: ‘This woman will tear from the flesh of this one and eat it if she knows about it.’ (She placed the goat on a bed as though it were a child, and swore that if she knew anything about the whereabouts of the goat, she would tear the flesh of “this one” and eat it. ) So, “as Pharaoh lives, you shall not depart…dispatch one of you.” “He gathered them into custody for three days” (Genesis 42:17). “He gathered them into custody for three days” – the Holy One blessed be He never leaves the righteous in distress for three days, and likewise they learned from Joseph, Jonah, Mordekhai, and David, and likewise it says: “He will revive us after two days; on the third day” (Hosea 6:2) of the tribes “He will raise us” (Hosea 6:2) (Meaning, “one the third day He will raise us,” just as Joseph released his brothers, the progenitors of the tribes, on the third day. ) – “Joseph said to them on the third day.”

Kohelet Rabbah 1:4:5

“And the earth abides forever” (Ecclesiastes 1:4). Rabbi Yehoshua ben Korḥa said: The verse should have said only: “The earth passes and the earth comes, but the generation abides forever.” (This would indicate that the earth is transient, and the people last forever.) Which was created for the sake of the other, was the earth created for the sake of the generation, or was the generation created for the sake of the earth? Was it not the earth [that was created] for the sake of the generation? Rather, because the generation did not perform the duties [assigned to it by] the Holy One blessed be He; therefore, it wastes away. The earth, because it performs the duties [assigned to it by] the Holy One blessed be He; therefore, it does not waste away. Rabbi Shimon ben Yoḥai said: It is written: “For like the days of the tree will be the days of My people” (Isaiah 65:22). Tree means nothing other than Torah, as it is stated: “It is a tree of life for those who grasp it” (Proverbs 3:18). Which was created for the sake of the other; the Torah for the sake of Israel, or Israel for the sake of the Torah? Was it not the Torah [that was created] for the sake of Israel? Rather, the Torah that was created for the sake of Israel exists for ever and ever; Israel, for whose sake [everything] was created, all the more so. Rabbi Yitzḥak said: A kingdom enters and a kingdom leaves, but Israel stands forever; that is: “The earth abides forever.” Rabbi Shmuel in the name of Rabbi Pelatya of Naveh derived it from this verse: “Yehonatan son of Gershom son of Menashe, he and his sons were priests for the tribe of Dan until the day of the exile of the land” (Judges 18:30). Does a land go into exile or wander? Rather, these are Israel, who are called land, as it is stated: “All nations will praise you; as you will be a land of delight” (Malachi 3:12) – you will be called a land of delight. Rabbi Berekhya said in the name of Rabbi Shimon ben Lakish: Everything that the Holy One blessed be He created in man, He created its parallel for the earth. Man has a head and the earth has a head [rosh], as it is stated: “[He had not yet made earth and fields, or] the beginning [rosh] of the dust of the world” (Proverbs 8:26). Man has eyes [einayim] and the earth has eyes, as it is stated: “They will cover the face [ein] of the earth” (Exodus 10:5). A person has ears and the earth has ears, as it is stated: “Listen, earth” (Isaiah 1:2). Man has a mouth and the earth has a mouth, as it is stated: “The earth opened its mouth” (Numbers 16:32). Man eats and the earth eats, as it is stated: “A land that consumes its inhabitants” (Numbers 13:32). Man drinks and the earth drinks, as it is stated: “[But the land]…by the rain of the heavens it drinks water” (Deuteronomy 11:11). Man vomits and the earth vomits, as it is stated: “So the land will not vomit [you out]” (Leviticus 18:28). Man has hands and the earth has hands [yadayim], as it is stated: “The land is spacious [raḥavat yadayim]” (Genesis 34:21). Man has thighs and the earth has thighs [yerekhayim], as it is stated: “I will gather them from the ends [miyarketei] of the earth” (Jeremiah 31:8). Man has a navel [tabbur] and the earth has a navel, as it is stated: “Dwellers in the middle of [betabbur] the earth” (Ezekiel 38:12). Man has nakedness and the earth has nakedness, as it is stated: “To see the nakedness of the land you have come” (Genesis 42:9). Man has feet and the earth has feet, as it is stated: “And the earth abides [omadet] forever” (Ecclesiastes 1:4). (The term omadet literally means standing, implying that it has feet.) What is omadet? Ma’amedet. Rabbi Aḥa and the Rabbis, Rabbi Aḥa said: It fulfills [ma’amedet] its duties. The Rabbis said: It produces [ma’amedet] its food. Rabbi Shimon ben Yosei ben Lakoneya said: Because in this world a person builds a building and another spends time in it, [a person] plants a sapling and another eats [its produce]. But in the future, they will not build and another will settle, they will not plant and another will eat, as it is stated: “For like the days of the tree will be the days of My people, and My chosen will outlive their handicraft” (Isaiah 65:22).

Midrash Tanchuma Buber, Miketz 10:1

(Gen. 42:3:) SO JOSEPH'S TEN BROTHERS WENT DOWN < TO BUY GRAIN IN EGYPT >. Jacob said to them: Will you please not < all > enter by one gate (Gk.: pyle.) because of the evil eye? (Tanh., Gen. 10:8; Gen. R. 91:6; cf. 91:2; cf. also above, 10:8; below, 10:17.) And so they did. When they entered, they did not all enter as a unit, but each and every one all by himself. What did Joseph do? He posted guards over the entrance gates of Egypt. He said: Let each and every one who enters have his name and the name of his father written under your supervision. Then you are to bring their names to me. So, when the children of Jacob entered, each and every one all by himself, he (a guard) said: What is your name? So he told him: Reuben ben Jacob. And so it was with each and every one of them. < A guard > would write down his name and the name of his father. Then they brought < the names > to Joseph. Joseph immediately recognized them, as stated (in Gen. 42:8): SO JOSEPH RECOGNIZED HIS BROTHERS. He began to recall the dreams, as stated (in Gen. 42:9): NOW JOSEPH REMEMBERED THE DREAMS THAT HE HAD DREAMED ABOUT THEM. (Vs. 7:) BUT HE BECAME A STRANGER UNTO THEM, AND HE SPOKE HARSHLY WITH THEM. He began to treat them harshly, AND (ibid., cont.) HE SAID TO THEM: WHERE DO YOU COME FROM? When they said: From the land of Canaan, he said to Simeon and Levi: Are you accustomed to pillaging people just as you did at Shechem (in Gen. 34:25-26)? Ergo (in Gen. 42:7): AND HE SPOKE HARSHLY WITH THEM.

Midrash Tanchuma Buber, Vayigash 1:4

Another interpretation (of Eccl. 9:14-15): THERE WAS A LITTLE CITY, i.e., Egypt; (Eccl. R. 9:14-15:3.) WITH FEW PEOPLE IN IT, i.e., Joseph's brothers; AND A GREAT KING CAME OVER IT, i.e., Joseph; AND BUILT GREAT SIEGE WORKS AGAINST IT. (Thus in Gen. 42:9:) SO HE SAID TO THEM: YOU ARE SPIES. (Eccl. 9:15:) NOW THERE WAS FOUND IN IT A PERSON WHO WAS POOR AND WISE, i.e., Judah; WHO DELIVERED THE CITY BY HIS WISDOM. (Gen. 44:18:) THEN JUDAH DREW NEAR UNTO HIM < … >.

Musar

Joseph accused the brothers of being spies, which is reflected in the language used by the brothers in their denial. Yehudah defended the brothers by pointing out the role of Caleb and the future inclusion of Levi in spying missions, indicating their loyalty to the land of Canaan.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 116

When Joseph claimed that the brothers had come to view ערות הארץ, "the land in its nakedness" (42,9), he chose words which reflected the attitude of the spies hundreds of years later when they wanted to appoint a leader to bring them back to Egypt (Numbers 14,4). Yehudah answered Joseph that he was the spokesman of the brothers, and that Levi was second in line to him because he wore (or would wear) the "crown" of the Priesthood. He added: "Your servants have never been spies," pointing out that Caleb of the tribe of Yehudah who had been sent out as a spy, had played a faultless role in that episode. Since Moses had not seen fit to send a member of the tribe of Levi on that mission, Levi too could not be faulted for lack of love for the land of Canaan. When Yehudah stated "your servants, [meaning myself as the wearer of the "crown" of Royalty and Levi as the wearer of the "crown" of Priesthood Ed.] have not been spies" (in the past tense), he alluded to the fact that at a later date when Joshua would send out spies a member of the tribe of Levi would be included, namely Pinchas.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 50

We also need to understand Joseph's accusing the brothers of being spies. The brothers's denial: "Your servants have not been spies" (42, 11), phrased in the past tense, is also peculiar. They should have said: "We are not spies."

Quoting Commentary

Rashi explains the term "nakedness" in Judges 20:33 as a defenseless area, compares it to the land of Egypt in Genesis 42:9. Simchat HaRegel delves into the verses of Ezekiel 16:6-7, explaining them as referring to the suffering of the Israelites in Egypt, their liberation through the Pesach and circumcision, and the completion of their enslavement through an increase in numbers. Bekhor Shor interprets Joseph's harsh treatment of his brothers in Genesis 42 as a test of their loyalty to their father and their willingness to protect Benjamin.

Bekhor Shor, Genesis 42:7:2

And made himself strange to them. He thought, if I reveal myself to them immediately, since they are embarassed to have sold their brother and pained their father, they will say to me "silence! You're already under oath not to reveal us." And he said to them "harshly" (Bereishit 42:7), "you are spies" (Bereishit 42:9)! And he pushed them off until they brought him Binyamin, and put the goblet in his pack, and told a servant to delay them. And when he saw that, under pressure, they were afraid to sin against their father, he revealed himself, for then he knew that against their will they themselves revealed that they wouldn't hold Binyamin back.

Rashi on II Chronicles 34:10:1

to mend and repair - Heb. לִבְדוֹק. (Gen 42:9): “to see the nakedness (עֶרְוַת) of the land,” is translated into Aramaic as “to see the crack (בִּדְקָא)” of the land.

Rashi on Judges 20:33:3

Maareh Gev'ah. From a narrow pass, the "nakedness," (“Maareh” is from “Ervah,” nakedness.) or exposed overlook of Givas Binyomin; its uncovered part from which it was defenseless against conquest, as in, "You have come to gaze at the nakedness of the land." (Beraishis, 42:9. Yoseif accused his brothers of spying, claiming. that they were seeking Egypt’s “nakedness,” or exposed, defenseless areas.)

Simchat HaRegel on Pesach Haggadah, Magid, First Fruits Declaration 6:20

We can now explain the order of these verses: (He is speaking about Ezekiel 16:6-7. In some Haggadot the verses are switched around in order. Chidah, using the Sephardic tradition, places them in their proper order.) “When I passed by you I saw you wallowing in your blood, I said to you: “Live In your blood.” Yea, I said to you: “Live by your blood.” I let you grow like the plants of the field; and you continued to grow up until you attained to womanhood (b’adei adaim) (The meaning of the Hebrew is uncertain. See note 88 above.) and your breasts have become firm and your hair sprouted. You were still naked and bare. when I passed by you [again] and saw that your time for love had arrived. So I spread My robe over you and covered your nakedness, and I entered into a covenant with you by oath—declares Adonai; thus you became Mine. ” (Ez.16:6-8) These verses appear to be redundant and there are grammatical problems with them. Based on what is written above it is possible to explain them as follows. “When I passed by I saw you wallowing in your blood…” That is, “Your hair is like a herd of goats (eezim).” (Song 4:1) This can be read as, For You suffering is as fierce (aza) as death as a result of terrifying (tzaarayich) and mighty slavery. (Chida is playing on the connection between your hair (saarekh) and your suffering (tzaarekh). Also goats means Eezim and mighty is Eezim. Thus the verse is transformed from your hair is like a herd of goats becomes Your suffering (during Egyptian slavery) is mighty. God sees the blood of the Israelites shed as he pass by.) “Yea, I said to you, ‘Live by your bloods,’” The blood of the Pesach offering and the blood of circumcision. The blood of the Pesach offering served to separate the people from idolatry, and circumcision was meant to help the people cling to God and preserve their covenant. Since they are the children of God, their years of subjugation equaled the full 400 years as was explained above. The years that made up a larger accounting in the number of years that they were supposed to be enslaved. This is referred to by the expression, “By your blood you shall live.” In the exile of captivity, even in life they were called dead. Further they were made to suffer by the slaughter of the male children and other acts. Now, “By your blood you shall live,” through the harshness of the subjugation they were allowed to complete their enslavement before the allotted time. Because God’s ways are mighty and God desires His servants' vindication, he did not give others the chance to say that the subjugation must complete a full 400 years. “Yea I said to you, ‘Live by your bloods,’” referred to the blood of the Pesach and the blood of circumcision which brought about the Exodus. Through the Pesach they separated themselves from idolatry and through circumcision they were sanctified themselves to God in heaven. As a result of this sanctification, they were freed of subjugation, as the sages said. Despite the years in exile, there was reason to think, God forbid, that Egypt still controlled Israel and that this was according to the decree of God. It is not fitting for the King of glory to bring about justice through subterfuge in order to liberate them from subjugation which God decreed upon them. Initially everything was revealed and God knew what would happen. Also God was the one who decreed that they would be enslaved for 400 years. To this Scripture says: “ I let you grow like the plants of the field.” This verse alludes to the increase in number. Because they fulfill the commandment of increasing, God abrogated the decree of subjugation, “They shall be enslaved and oppressed.” (Gen 15:13) We learn this in Berachot 47b: When Rabbi Eliezer found that he did not have ten (for the grace after meals) he liberated his servant to complete the minyan. The Talmud asks, “Is it not written, “They will serve as bondsmen to you forever?” (A Canaanite slave cannot be freed. However the Talmud now answers that a slave can be freed if by doing so it benefits the larger community.) The Talmud says, “A mitzvah that benefits the many is different.” Just as a mitzvah that benefits many can be abrogated, as it says, “They will serve as bondsmen forever,” so too here, the commandment that benefits the many - since they were all impure - can be abrogated “They shall be enslaved and oppressed.” This is the meaning of the verse, “I let you grow like the plants of the field.” Because there were many, I abrogated the decree, “They shall be enslaved.” There is still reason to question this, since the law “They shall serve (ta’avodu) as slaves to you forever,” (See BT Berachot 47b: Freeing a Canaanite slave for the purpose of a Mitzvah is a rabbinic law. “With regard to this incident, the Gemara asks: How did he do that? Didn’t Rav Yehuda say: Anyone who frees his Canaanite slave violates a positive commandment, as it is stated with regard to Canaanite slaves: “You will keep them as an inheritance for your children after you, to hold as a possession; they will serve as bondsmen for you forever” (Lev. 25:46)? How, then, could Rabbi Eliezer have freed his slave? The case of a mitzvah is different. It is a mitzvah that comes through a transgression, and a mitzvah fulfilled in that manner is inherently flawed. A mitzvah that benefits the many is different, and one may free his slave for that purpose. (Sefaria Translation).”) (Lev. 25:46) is rabbinic law, while, “They shall be enslaved (avadum) and oppressed,” (Gen. 15:13) is a Torah decree. One can abrogate a mitzvah that benefits the many. Therefore, Scripture comes to say, “And you continued to grow.” The sages take this to mean that they gave birth to sextuplets so that they numbered five times six hundred thousand. Four portions died during the plague of darkness, so that the numbers were exact. They were enslaved 86 years (five times 86 is 430), which is the number of years of the enslavement. This is the meaning of “And you continued to grow.” If you say that twins tend to be weaker in their disposition, especially when there are multiple births, what are the chances of them giving birth to 600,000 healthy children especially since the parents were weak and their labor left them injured and in poor health? To this, Scripture states, “And they became great.” That is, they became great in power and strength, as Rabbi Isaac Abarbanel wrote: “They increased greatly, greatly” (Ex. 1:7) They increased in strength and they were not like other twins…. Since this brought about the completion of their enslavement, the Holy One, in his compassion, also had to fulfill the promise, “And afterwards they will go forth with great wealth.” (Gen 15:14) He promised them adei adaim, “Until you attain womanhood.” (The meaning of this expression is uncertain. In the 1917 JPS translation it translates this expression as “excellent beauty” and in the Koren Bible translation as, “great attraction.”) The the true meaning of this expression is found in the first chapter of Sota, (BT Sota 11b) “Do not read the verse as: Ba’adi adayim, “with excellent beauty.” Rather, read it as: Be’edrei adarim, meaning: “As many flocks.” In other words, it was not possible for them to merit, “And in the end you will go forth with great wealth.” (Gen. 15:13) This alluded to in the expression ba’adei ada’im. Since they left before the allotted time of liberation, so ba’adei ada’im is interpreted as referring to their increase which completed the time, as was said. Then the verse was applied - ba’adei ada’im - that they would inherit great wealth. The statement, “Your breasts,” a reference to Moses and Aaron, “Became firm,” in the redemption. “Your hair blossomed,” a reference to the time of the blossoming (tzemei’ach) of redemption. The reason that these reasons had to be given and to seek many calculations for the time of the redemption is because, “You were still naked and bare.” This is an allusion of the husks of Egypt, the nakedness of the land (See Genesis 42:9, Rashi Ad locum.) had arisen, and threatened to swallow and destroy the seed of Israel who became impure. The verses continue, “When I will pass by (va’evor) you again…” This language appears in the Bible, “Ahimaaz ran by way of the Plain, and he (vayaavor) overtook the Cushite.” (Sam.18:23) Similarly, this expression is found in rabbinic literature, “One recites a blessing before the performance (over li’asiyatan). Therefore, the expression (I pass..) here means that God did it before the assigned time. And when it says, “The Israelites were chamushim…” (Ex. 13:18) (The New JPS translates this as “THey were armed.” Chida gives it a totally different interpretation based on the root of this word chamushim, from chamesh, one fifth.) They left after only one fifth of the 430 years of servitude that were predicted (86 years). But in the meantime, “And saw that your time for love had arrived.” Their increase equaled the time of redemption based on the 430 years. (According to a Midrash four fifths of the people died in the plague of darkness. Therefore, the amount of time was only one fifth of the full 430 years stated in the Bible - or 86 years of actual slavery. This was the et dodim, the time of love mentioned in Ezekiel) It seems that there are two contradictions. First it took place before the allotted time of completion of the decree in the number of years - it was less. And second it was based on one fifth of the 600,000 who served one fifth of the 430 years of slavery. This is based on the opinion of the author of Parashat Derachim, on the statement, “I the Lord will speed it up.” (Is. 60:22) “So I spread my robe over you,” This is a reference to the opinion of the Rosh (1250-1337 Asher ben Yehiel was a prominent Talmudic commentator, posek. He was born, lived and taught in Germany, fleeing with his family to Spain after the imprisonment and death of his teacher, Maharam of Rothenburg. He served as a leading authority in Spain alongside the Rashba. Due to the tremendous impact of his work, Hilchot HaRosh, his halachic authority was so widely regarded that he was one of three sages selected by R. Yosef Karo to serve as the “Beit Din” for his Beit Yosef and Shulchan Aruch. (Sefaria)) of which we wrote above regarding two contracts. (If a person accepts a contract and a second contract is then written, according to the Rosh, the person is obligated to keep both contracts. According to this opinion, Israel was obligated by the Covenant of the Pieces, with its subjugation of 400 years; this had already been fulfilled the verse in Ezekiel states: “For your time of love had arrived…” Targum Yonatan translates this as, the time of redemption had arrived. Now they had to establish the second covenant of circumcision which involved an affirmation of God. This is referred to by the first expression, “Behold it is your time.” It is your time - the time of redemption - and a time of love, - like a groom coming to his bride to establish the yoke of God in the second contract. That is why the passage is written in the feminine. The revelation at Sinai is compared to the sanctification of a bride and groom. As the sages explain; “Go to the people and sanctify them. ”(Ex 19:19) V’kidashtem means marriage sanctification. “So I spread my robe over you” is similar to, “Spread your robe over your hand maiden,” (Ruth 3:9). Upon reaching the time of sanctification the bride and groom would atone for their sins, as is stated, “And I covered your nakedness.” The Aramaic translation of this verse is,”I covered your sins.” “And I entered into a covenant with you,” - the covenant of circumcision which Abraham made. “Thus you became Mine.” Any place where it uses the word lee, mine, it is a statement forever. God says, “Whether you are free or in exile you are mine. For both covenants/contracts were established according to the opinion of the Rosh.

Targum

Yoseif accuses his brothers of being spies who have come to see the vulnerable parts of the land, referencing the dreams he had about them.

Onkelos Genesis 42:9

Yoseif recalled the dreams that he had dreamt about them, and said to them, You are spies. You have come to see where the land is exposed [the defective part of the land].

Targum Jonathan on Genesis 42:9

And Joseph remembered the dreams he had dreamed of them. And he said to them, You are spies: to see the nakedness of the shame of the land are you come.

וַיֹּאמְר֥וּ אֵלָ֖יו לֹ֣א אֲדֹנִ֑י וַעֲבָדֶ֥יךָ בָּ֖אוּ לִשְׁבׇּר־אֹֽכֶל׃ 10 J But they said to him, “No, my lord! Truly, your servants have come to procure food.
The brothers denied being spies, stating they came to Egypt to buy food, which was seen as a natural explanation for their journey. Joseph accused them of spying despite their explanation. Joseph recognized his brothers when they came to Egypt to buy food, but he pretended to be a stranger to them and accused them of being spies. Ultimately, Jacob agreed to send Benjamin to secure Simeon's release. In Genesis 42:10, Onkelos and Targum Jonathan both describe Joseph's brothers denying that they are spies, stating that they have come to buy grain.

Commentary

The brothers denied being spies, stating they came to Egypt to buy food, which was seen as a natural explanation for their journey. The use of the letter ו instead of the word אבל is not unique; Rashi explained that the proper reply to a question or request is לא, while אל is used to deny an accusation. Although the brothers' statement was not a proof they were not spies, Joseph accused them of spying despite their explanation.

Or HaChaim on Genesis 42:10:1

ויאמרו אליו לא אדוני, They said to him: "No sir, etc." They said; 1) There is no reason to suspect us of spying even if we had come without a specific purpose. [I believe the author derives this from the tone-sign tipcha under the word באו; we would have expected the tone-sign mercha Ed.] 2) "In fact your servants have come to purchase food." They presented the purpose of their presence to buy food as the most natural explanantion for their journey to Egypt.

Radak on Genesis 42:10:1

ועבדיך, the letter ו at the beginning of this word substitutes for the word אבל, “but”. In other words: “no my lord, not as you have said; but your servants simply came here to buy food.” The use of the letter ו instead of the word אבל is not unique, as it also occurs in Psalms 7,5 ואחלצה צוררי ריקם, “but I have rescued my foe without reward.”

Rashi on Genesis 42:10:1

לא אדני NAY, MY LORD — do not say this, for behold ועבדיך באו לשבר אכל THY SERVANTS HAVE COME TO BUY FOOD.

Siftei Chakhamim, Genesis 42:10:1

Do not say this (לא תאמר כן)... Rashi added in the wordsתאמר כן (say this) because Yoseif had declared them as spies, so the proper word [to deny this] would be אַל. So we see with Channah (Shmuel I, 1:16). Eli thought she was a drunk, and she replied [in denial]: אַל תתן אמתך לפני בת בליעל. Whereas לא [when standing alone] is the proper reply to a question or a request.

Siftei Chakhamim, Genesis 42:10:2

Rather, “Your servants have come to buy food.” This statement is not a proof [that they are not spies, which we see] because Yoseif replied, “No, rather, you have come to spy the land.” This is what the verse means: Do not say this. Rather, [the point is that] your servants have come to buy food. It is like saying אבל עבדיך.

Steinsaltz on Genesis 42:10

They said to him, in all honesty: No, my lord, but your servants have come to acquire food.

Jewish Thought

The story in Akeidat Yitzchak from the creation of man until his placement in gan eden justifies the creation of vegetation as a precursor to man's existence. Man is a combination of all four basic elements, making him mortal but endowed with immortality through his soul. The involvement of G-d in man's creation imbues him with the potential for everlasting life, as seen in the interpretation of the word vayyitzer as referring to both the finite and potentially infinite aspects of man. The Torah focuses on the purpose of creation, emphasizing the centrality of man in G-d's plans.

Akeidat Yitzchak 5:1:15

(1) The entire story begun here extends until the second report of the creation of man and his placement in gan eden. In this way, man is indeed the consequence of, i.e. the "descendant" of "heaven and earth." The Torah thus justifies the creation of vegetation-- though in suspended animation-- by the eventual appearance of man on the scene. This also explains why the word "earth" is mentioned at the end of the verse before the word "heaven." "Earth" is mentioned first since it was to serve as the center of man's activities, his home base, so to speak. The whole paragraph then is introduced by the statement "These were the results of heaven and earth, which G-d had planned for since the day He first created earth and heaven." Although vegetation did indeed exist, it did not function normally until the "descendants," i.e. man was around to benefit therefrom. For why would G-d cause rain to fall as long as there was as yet no man to toil the earth?" (2) The Torah then makes the point that man is a creature combining all four basic elements in his composition. On the one hand this makes him mortal, since such combinations cannot endure forever, on the other hand he has been endowed with the essence of immortality via his soul. The mist which rose from the earth served to combine fire, water and wind when it settles on the earth. Thus it combines with the fourth basic element, earth. When man was formed, this fusion with earth from which he had been formed had already been achieved. The personal involvement of G-d expressed by "Let Us make man" is what imbued man with the potential of everlasting life. Our sages have interpreted the use of the letter yud twice in the word vayyitzer, He fashioned, as referring to two creations of man, the finite (mortal) and the potentially infinite (immortal). From this point onwards, the Torah deals with the purpose of creation. (3-6) Because of the centrality of man in G-d’s plans, all the means necessary to achieve the end have been listed prior to the main event of creation, that of the making of Adam.

Midrash

Joseph recognized his brothers when they came to Egypt to buy food, but he pretended to be a stranger to them and accused them of being spies. He imprisoned Simeon, who reminded them of what they did to Joseph. Judah convinced Jacob to send Benjamin to Egypt to secure Simeon's release. Joseph tested his brothers' honesty by framing them as thieves and keeping Simeon in prison until they returned with Benjamin. Ultimately, Jacob agreed to send Benjamin, fearing starvation. Joseph's brothers returned to Jacob and told him everything that had happened.

Bereshit Rabbah 91:6

Another matter, “Jacob saw that there was grain [shever] in Egypt” – was Jacob in Egypt that he saw grain in Egypt, such that the verse states: “Jacob saw that there was grain in Egypt”? But did he not say [differently] to his sons, [as it is stated]: “He saidBehold, I have heard [that there is grain in Egypt]”? It is, rather, that from the day that Joseph was abducted, the Divine Spirit left him, and he would see but not see, hear but not hear. (He had from the Divine Spirit a vague idea of things that he would not otherwise know, but he did not have a clear understanding of them. ) Why does it not say “there was food in Egypt,” but instead it is written: “That there was grain [shever] in Egypt”? Is it not already stated: “The entire land of Egypt was hungry”? Why does the verse state: “There was grain [shever]”? Rather, do not read it as “there was grain [shever],” but rather, “there was hope [sever],” as he foresaw that his hope was in Egypt. What was that? That was Joseph. “Jacob said to his sons: Why do you make yourselves conspicuous?” Jacob said to his sons: ‘You are mighty, you are handsome, do not enter through one gate and do not stand in one place, so that the evil eye will not have dominion over you.’ “Behold, I have heard that there is grain in Egypt. Go down there.” What is “go down”? He foresaw that they would descend and be enslaved in Egypt. Another matter, “go down there” – as anyone who purchases grain from the marketplace, descent is written in his regard. (This is because he is dependent upon market conditions for his basic sustenance (Etz Yosef). ) “Joseph’s brothers descended” (Genesis 42:3). The verse should have said: “The children of Israel.” It is that initially, they did not treat him with brotherhood and sold him, but ultimately they had regrets and were saying: ‘When will we descend to Egypt and return our brother to his father?’ When their father told them to descend to Egypt, they all came to a consensus to return him. Rabbi Yehuda bar Simon said: Joseph, too, knew that his brothers were descending to Egypt to acquire food. What did he do? He positioned guards at all the entrances and said to them: ‘See each one who enters to acquire food, and write his name and his father’s name.’ In the evening, they would bring the notes to him. This is what they did. When Jacob’s sons came, each and every one entered through his own gate, and they wrote their names. In the evening, they brought [Joseph] the notes. This one read: ‘Reuben son of Jacob,’ another read: ‘Simeon son of Jacob,’ and another ‘Levi,’ and likewise, all the gatekeepers, each one brought his own. Immediately, Joseph said: ‘Seal all the storehouses and keep open one storehouse.’ He gave their names to the proprietor of the storehouse. He said to him: ‘See, when these people come to you, apprehend them, and send them before me.’ Three days passed and they did not come. Immediately, Joseph took seventy mighty men from the king’s palace and dispatched them to the marketplace. They went and found them in the marketplace of harlots. What was the nature of their presence in the marketplace of harlots? It is that they said: ‘Our brother Joseph is fair of form and fair of appearance; perhaps he is in a tent.’ (Perhaps he was forced to work as a male prostitute (Matnot Kehuna). ) They apprehended them and brought them before Joseph. “Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:7). “Joseph recognized his brothers, but they did not recognize him” (Genesis 42:8). “Joseph remembered the dreams that he dreamed about them, and said to them: You are spies; to see the nakedness of the land you have come” (Genesis 42:9). “They said to him: No, my lord, but your servants have come to acquire food” (Genesis 42:10). “We are all the sons of one man; we are sincere, your servants have not been spies” (Genesis 42:11). “And he said to them: No, to see the nakedness of the land you have come” (Genesis 42:12). “They said: We, your servants, are twelve brothers, sons of one man in the land of Canaan and, behold, the youngest is with our father today, and one is absent” (Genesis 42:13). Immediately, “he acted as a stranger [vayitnaker] to them, and spoke harshly to them” – it teaches that he became like a stranger [nokhri] to them. He took the goblet and struck it. He said to them: ‘I see in my goblet that “you are spies.”’ They said to him: ‘“We are sincere”; however, this is what our father commanded us: Do not enter through one gate…’ He said to them: ‘What is the nature of your presence in the marketplace of harlots? Were you not afraid of the evil eye? Was that not your father’s command?’ They said to him: ‘We lost something and we were seeking it there.’ He said to them: ‘What was the lost item? I see in my goblet that two of you destroyed the big city of Shekhem, and then you sold your brother to Arabs.’ Immediately, they were shocked and said to him: “We, your servants, are twelve brothers, sons of…our father.” He said to them: ‘And where are the other two?’ They said to him: “One is absent” – dead; and “the youngest is with our father today.” He said to them: “Bring your youngest brother to me…” (Genesis 42:34). He took Simeon and incarcerated him before their eyes, because it was he who had pushed him into the pit. He separated him from Levi, so they would not conspire against him. Simeon said to his brothers: ‘So you did to Joseph, and so you seek to do to me?’ (You also sinned in the sale of Joseph. Do not leave me here; stay and bear the burden of punishment together with me (Maharzu). ) They said to him: ‘What shall we do? The people of our household will die of starvation.’ He said to them: ‘Do what you want. Now, I will see who will take me into prison.’ (Shimon planned to resist being taken to prison. ) At that moment, Joseph sent to Pharaoh and said to him: ‘Send me seventy of your mighty men, as I have found robbers and I seek to shackle them.’ At that time he sent them to him, and Joseph’s brothers were looking to see what he sought to do. Joseph said to those mighty men: ‘Take him into prison.’ When they drew near to him, he screamed at them. When they heard his voice, they fell on their faces and their teeth broke, as it is stated: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Manasseh was sitting before his father. His father said: ‘You get up.’ Immediately, Manasseh stood and struck him with one blow, took him into prison, and shackled him. [Joseph] said to [his brothers]: ‘This one will be incarcerated until you bring your brother “and your statements will be verified”’ (Genesis 42:20). Immediately, “Joseph commanded and they filled their vessels” (Genesis 42:25). They went to their father and related to him the entire incident. Their father responded and said to them: ‘Where is Simeon?’ They said: ‘He seized him for our youngest brother.’ He said to them: “You have bereaved me.” “Reuben spoke to his father, saying: Kill my two sons.” [Jacob] said to him: ‘Are your sons not my sons?’ Judah said to them: ‘Leave the elder until the bread is finished.’ (Jacob was refusing to send Benjamin. Judah advised his brothers not to continue pleading but to wait until the bread was finished, when Jacob would have to agree. ) Judah said to him: ‘Father, if Benjamin goes with us, perhaps he will be apprehended and perhaps he will not be apprehended. But if he does not go with us, we will all die of starvation. It is preferable that you forsake the uncertain and seize the certain.’ He said: ‘Who will guarantee him?’ He said to him: ‘I will,’ as it is stated: “I will guarantee him; from me you can demand him” (Genesis 43:9). That is why it is stated: “Jacob saw that there was grain [shever] in Egypt.” (The midrash interprets the word shever to mean disaster, as Jacob was afraid of the possibility that Benjamin would be harmed (Matnot Kehuna). Some commentaries suggest that this last line is an error and should not appear in the text (Nezer HaKodesh; Etz Yosef). )

Midrash Tanchuma Buber, Miketz 17:3

What did Joseph do? He commanded them to bring to him the names of the people which were written down on each and every day. They came in on the first day and brought him the names of those who had entered < the country >, and so they informed him on each and every day. When Joseph's brothers came down, they all did not enter through one gate. (Gk.: pyle.) The gatekeeper said to < one of the brothers >: What is your name? He told him: Reuben ben Jacob ben Isaac. So it was also with Simeon, and so with all of them. They brought < the names > that had been written down to Joseph. When he read them, he knew that his brothers were there. He sent for his son, Manasseh. He said: See where they are going. Manasseh went and saw them going about in the marketplace. They went from this marketplace to that marketplace, from this alley to that alley. < Then Joseph > sent after them, and they came to him. When he saw them, he certainly recognized them, BUT (according to Gen. 42:7) HE BECAME A STRANGER UNTO THEM. What is the meaning of BUT HE BECAME A STRANGER UNTO THEM. R. Johanan said: He became a foreigner to them. (Ibid., cont.): AND HE SAID UNTO THEM: WHERE DO YOU COME FROM? He said to them (in vs. 9): YOU ARE SPIES. They said to him (in vs. 10, 13): NO, MY LORD, BUT YOUR SERVANTS HAVE COME TO BUY FOOD < … >. WE, YOUR SERVANTS ARE TWELVE BROTHERS. R. Johanan < drew on an Aramaic metaphor and > said: < The matter > is comparable to a raven who brought fire into its nest {i.e., a raven who brought fire into its nest}. (The scribe who copied Buber’s MS felt that this Hebrew rendering was necessary because the midrash renders the metaphor in Aramaic. Gen. R. 91:7 explains that the Holy Spirit lit up within them and made them blurt out that they were brothers.) He said to them: Are you brothers? They told him: Yes. Then why did you not all enter by one gate? Because our father ordered us < not to do > so because of the < evil > eye. He said to them (in vs. 16): BY PHARAOH'S LIFE YOU ARE SURELY SPIES. When < Joseph > swore falsely, he swore by Pharaoh's head. (Gen. R. 91:7.) To what is the matter comparable? To a woman who stole a lamb from the flock and fled. When the shepherd ran after her, she went home and covered it with a garment. The shepherd said to her: Have you seen a lamb? She said to him: May I eat of the flesh of this one lying on the bed, if I know anything < about it > ! So < it was with > Joseph. When he wanted to swear falsely, he swore by Pharaoh's life. (Gen. 42:10:) THEY SAID UNTO HIM: NO, MY LORD, BUT YOUR SERVANTS HAVE COME TO BUY FOOD. He said to them: You know that you are spies. Why have you gone and made the rounds of the whole country? They said to him: We had a brother, but we sold him as a slave. And from the hour that we sold him our father has sat around mourning over him. So we have come down < here > with money in our hands, saying: Wherever we find him, we will redeem him. He said to them: Can a person who sells something go back on it? They said to him: For this reason we came down with double < the money > on hand to redeem him. He said to them: What if < his owner > does not want to sell him? They said to him: Even though we are burned < alive > on his account, we will not move until we have redeemed him. He said to them (in Gen. 42:14): IT IS AS I SAID UNTO YOU: YOU ARE SPIES. What did he do (according to vs. 24)? THEN HE TOOK SIMEON FROM THEM < AND BOUND HIM BEFORE THEIR EYES >. He (Joseph) said < to himself >: He bound me and cast me into the pit; I also am binding him. What did they do? They loaded up, went to their father, AND (according to vs. 29) RELATED TO HIM ALL THAT HAD HAPPENED TO THEM. He said to them (in Gen. 43:2): GO AND BUY US A LITTLE FOOD. Judah said to him (in vs. 3): THE MAN SOLEMNLY WARNED US, SAYING: YOU SHALL NOT SEE MY FACE < UNLESS YOUR BROTHER IS WITH YOU >. He said to them: I will not send Benjamin even though I am killed. They said to him: It is better for you to lose one life and not seventy. What did he do? He gave them Benjamin and began to pray for them (in Gen. 43:14): AND MAY GOD ALMIGHTY GRANT YOU MERCY BEFORE THE MAN, seeing that (according to Gen. 42:30): THE MAN < THE LORD OF THE LAND > SPOKE < …HARSHLY >. He therefore said (in Gen. 43:14): BEFORE THE MAN. (I.e., Jacob prayed that the same man who had previously spoken harshly now would grant them mercy.)

Quoting Commentary

Radak explains that David not only refrained from harming his enemy who was at peace with him, but also saved him from harm, similar to how he spared Saul's life on multiple occasions. The use of the word "but" in the verse is compared to a similar usage in Genesis, emphasizing the innocence of David's actions.

Radak on Psalms 7:5:2

But (no) ! I have delivered him that without cause was my enemy: – Not merely have I not requited evil unto him {who was) at peace with me, but (on the contrary) I have delivered him who without cause was my enemy. But to no purpose did I rescue him as indeed he rescued Saul from the power of Abishai, who, had he not withheld him, was about to kill him, as he said: "Let me smite him, I pray thee, with the spear to the earth at one stroke, and I will not smite him the second time" (i Sam. 26:8); and so of the occasion when he was in the cave it is said: " so David checked his men with these words and suffered them not to rise against Saul" (i Sam. 24:7). And the waw in ואחלצה ( "but [lit. and] I have delivered") is like the waw (in ועבדיך in the verse) but (and) thy servants came to buy food" (Gen. 42:10), of which (passage) the interpretation is: " It is not, my lord, as thou sayest, that we are spies; but thy servants are come to buy food."

Targum

In Genesis 42:10, Onkelos and Targum Jonathan both describe Joseph's brothers denying that they are spies, stating that they have come to buy grain.

Onkelos Genesis 42:10

They said to him, No my master. Your servants have come to buy food [grain].

Targum Jonathan on Genesis 42:10

And they answered him, No, my lord, thy servants are come to buy corn:

כֻּלָּ֕נוּ בְּנֵ֥י אִישׁ־אֶחָ֖ד נָ֑חְנוּ כֵּנִ֣ים אֲנַ֔חְנוּ לֹא־הָי֥וּ עֲבָדֶ֖יךָ מְרַגְּלִֽים׃ 11 J We are all of us sons of the same man; we are being honest; your servants have never been spies!”
Chasidut emphasizes unity among the people of Israel for service to God; Liturgy and Commentary highlight the importance of Jewish unity as descendants of Jacob; Midrash teaches a lesson about mocking God's words; Musar discusses the brothers' acknowledgment of Joseph as a substitute for their father; Quoting Commentary connects the Israelites' fear of the Egyptians to their shared ancestry with Abraham; Second Temple commentary praises unity as a reason to hate war and love peace; Targum emphasizes the brothers' honesty and denial of being spies.

Chasidut

In Tanya, it is emphasized that unity among the people of Israel is crucial for establishing service to God in the heart, as illustrated by the analogy of one body with many limbs. The Sefat Emet commentary on Chanukah highlights the significance of the term "זאת" (this) in relation to the kingdom of Heaven, emphasizing the importance of recognizing that everything comes from Hashem and strengthening trust in Him, especially during times of darkness and hiddenness, as ultimately, all is for the benefit of Bnei Yisrael.

Sefat Emet, Genesis, For Chanuka 1:10

(Eighth night of Chanukah) The term "זאת חנוכה" (Zos Chanukah) refers to the eighth and final day of Chanukah and is derived from the Torah reading of that day. The word "זאת" (this) requires explanation, as it is not immediately clear. The Chidushei Harim explained that "זאת" signifies the kingdom of Heaven, which encompasses everything. This concept is seen in the Midrash on the verse “בזאת יבוא אהרן” (Vayikra 16:3) and “בזאת אני בוטח” (Tehilim 27:3), indicating that "זאת" represents the life force in everything, and on Chanukah, we clarify that everything is from Hashem. The Torah states, “ויעש כן אהרן” (Bamidbar 8:3), and Aharon did so, meaning he did not deviate from Hashem's command. This idea of "כן" (so) is similar to "זאת," signifying adherence to divine will without change. This is also hinted at in the words of Yosef’s brothers, “כנים אנחנו, לא היינו מרגלים” (Bereishit 42:11), meaning they were truthful and not spies (מרגלים, related to רגילות, routine). The idea is to find renewal by being connected to the internal point, which aligns with Hashem's will. We pray, “שמרה זאת ליצר מחשבות לבב עמך” (Divrei Hayamim I 29:18), asking Hashem to guard this intention in our hearts. Hashem protects this point within Bnei Yisrael, giving us strength even in exile, knowing that hiddenness is from Hashem and for our good. This concept is also expressed in “זאת אשיב אל לבי על כן אוחיל” (Eicha 3:21), meaning recognizing that everything, even hiddenness, is from Hashem, leads to hope. This is the essence of Chanukah, reinforcing our trust in Hashem during times of darkness, knowing it is ultimately for our benefit. The Chidushei Harim noted that the final letters of “נכון לבו בטוח בה' סמוך” spell “חנוכה,” indicating that Chanukah strengthens Bnei Yisrael's trust in Hashem during exile. Similarly, the phrase “כי דליתני” (Tehilim 30:2) in the chapter of Chanukah means both lifting up and being in a low state, highlighting that even in lowliness, Hashem elevates us. The end of the chapter, “הפכת מספדי” (Tehilim 30:12), signifies that all hiddenness is merely a reversal of order, and when the external layer is removed, the internal good is revealed, bringing joy. Chanukah, the days of miracles, occurred when Bnei Yisrael were at their lowest, and Hashem helped them. This teaches us that the greater the hiddenness, the greater the good that follows, as everything from Hashem is for the good. As much as we recognize and trust in this, the internal good will be revealed, affirming that all is ultimately for our benefit.

Tanya, Part IV; Iggeret HaKodesh 22:19

Thus it is written (Judges 20:11; cf. Chagigah 26a.) —“All the men of Israel…as one man associated together,” (Cf. Mechilta d’R. Shimon bar Yochai (ed. Epstein-Melamed), on Exodus 19:6 (Jerusalem, 1955, p. 139): “as one body, and one soul.”) just as one man is composed of many limbs; but when they become separated this affects the heart. (Ibid. (also, Mechilta d’R. Yishmael, ad loc.); Vayikra Rabbah 4:6.—See also below, Epistle 31.) “For out of it are the issues of life.” (Proverbs 4:23—On the theme of the innate unity of Israel see also: Jerusalem Talmud, Nedarim 4:4 and comment., ad loc.; Arizal, Likkutei Torah, on Leviticus 19:18; Likkutei Torah, Nitzavim 44a; Igrot Kodesh by the Lubavitcher Rebbe, vol. 2, p. 113 ff.) With us, therefore, by all of us being as truly one man, the service (of G–d) will be established in the heart. And from the affirmative…. (You may infer the negative; Sifrei, Deuteronomy, sect. 46.) That is why it was said: (Zephaniah 3:9.) “To serve Him as one part.” (One part (see Rashi on Genesis 48:22), or: one shoulder (see Targum Yonatan, ad loc., and Likkutei Torah, Derushim L’Sukkot 80d), the meaning for both being: with one consent.)

Commentary

The brothers explained that they all came together to buy food because they are all sons of the same father, not spies (Ramban, Sforno, Or HaChaim). They emphasized their honesty and integrity, stating that they have never been spies (Ramban, Ibn Ezra, Sforno, Or HaChaim). Their unity as brothers was seen as a sign of their Jewish family spirit, and they declared their trustworthiness to Joseph (Rav Hirsch, Steinsaltz).

Da'at Zekenim on Genesis 42:11:1

כולנו בני איש אחד, “we are all the sons of the same father.” How was this revelation an appropriate answer to the accusation that they were spies? Presumably they meant to say that if indeed they had been spies the spies that were sent were people that did not know one another. (Attributed to Rav Meir.)

Ibn Ezra on Genesis 42:11:1

WE. Nachnu (we) is spelled without an alef. This is the correct form of the word. (According to I.E. nachnu is primary, anachnu secondary, as the alef of anachnu is superfluous (Filwarg, Weiser, Cherez). Cf. I.E. on Lam. 3:42.)

Ibn Ezra on Genesis 42:11:2

UPRIGHT. Kenim means truthful. It is possible that kenim comes from the same root as ken (so) in So (ken) do, as thou hast said (Gen. 18:5). (The meaning of kenim anachnu (we are upright men) is we are so, we are as we appear, that is, people who came to buy grain.) Or kenim comes from the same root (“Comes from the same root” means akin to or the same.) as ken (truth) in The daughters of Zelophehad speak right (ken) (Num. 27:7). (According to this interpretation kenim anachnu means, we are truthful men.)

Or HaChaim on Genesis 42:11:1

כלנו בני איש אחד, "we are all the sons of one man." There is no reason to suspect us of being spies. Spies are always from different branches of a community. Moses sent out spies from all the twelve tribes; even the two spies Joshua despatched were not sons of the same man. It is in the nature of things that spies should be representative of the people on whose behalf they spy. It would not make sense to appoint ten members of the same family as spies. They added: כנים אנחנו, "we are honest men," meaning that after we have identified ourselves it should be obvious that we are honest. Spies would never identify themselves voluntarily.

Or HaChaim on Genesis 42:11:2

לא היו עבריך מרגלים, "your servants have never been spies." They chose the past tense to indicate that they had not even been spies before they had been identified. Naturally, now, that they were known, they could not be spies even if they wanted to.

Radak on Genesis 42:11:1

כלנו בני איש אחד, if you claimed that the fact that we stick together is proof that we are spies, consider that the reason why we stick together is because we are all sons of the same father. This is why we always ask our questions in unison. We belong to the same family, and are honest upright people.

Ramban on Genesis 42:11:1

WE ARE ALL ONE MAN’s SONS. It is possible to explain this plea as follows: They said that “since we are brothers, one man’s sons, who do not separate from each other for such is our father’s will, we all came to buy food, and we did not send one of us with his servants.” This indeed was the truth, for why should Jacob have sent them all, except that it was not their wish to be separated from one another. It is also possible that they did so because of the extreme famine, lest the grain brought by their servants be robbed from them on the way. It is also possible that they said to him: “We are all one man’s sons. You can investigate him, for he is known in the gates by the vastness of his wealth and the multitude of his children. And if you will inquire and investigate, you will know that we are trustworthy, righteous men, sons of a righteous one, and not spies.”

Ramban on Genesis 42:11:2

THY SERVANTS HAVE NOT BEEN SPIES. The meaning of this expression is: “We have been trustworthy in all our affairs from our youth on. Your servants have not been spies from then till now.” Similarly, We have not been spies, (Further in Verse 31.) means: “We have never been spies.” Now our Rabbis have been aroused by the matter we have discussed, (Namely, what did the brothers do to justify Joseph’s accusation that they were spies?) and they have expounded (Bereshith Rabbah 91:6.) that they entered the city by ten different gates in the manner of spies, and it was for this reason that he accused them. Now this is plausible; however, Scripture does not mention it! Moreover, at the very outset, the brothers said to him in defense of themselves, We are all one man’s sons, and [if, as the Midrash has it, the basis of his accusation was that they entered by ten different gates], this itself indicates their guilt. (Since brothers as a rule stay together, the fact that they did not enter by the same gate indicates that they are spies.) Now it is possible to say in explanation of the Midrash that Joseph originally said to them, “you entered by ten gates, and now you are all gathering in one place and conspiring together. This is nothing other than the behavior of spies.” Thereupon they said to him, “It is because we are brothers that we are gathered together.” But he said, “Not so, but you have come to find out the condition of the land. (Verse 12 here.) If you were brothers you should have entered by one gate, just as you are now together.” Then they told him that one of them is gone, (Verse 13 here.) and that they had gone in search of him, [which was why they entered by different gates]. Scripture, however, does not care to prolong the discussion of the motivation of their arguments.

Rashbam on Genesis 42:11:1

כולנו בני איש אחד נחנו, this is why we always keep together, not because we are spies.

Rashi on Genesis 42:11:1

כלנו בני איש אחד נחנו WE ARE ALL ONE MAN’S SONS — The Holy Spirit was enkindled in them and they included him with themselves (by using the word “We”) that he, also, was the son of their father (Genesis Rabbah 91:7).

Rashi on Genesis 42:11:2

כנים means TRUE MEN — Similar examples of כן in sense of true, right, are (Exodus 10:29) “Thou hast spoken right (כן)”; (Numbers 27:7) “The daughters of Zelophechad speak (כן) right”; (Isaiah 16:6) “and his wrath, his untruthful (לא־כן) boastings”.

Rav Hirsch on Torah, Genesis 42:11:1

(11-12) Längst ist es bemerkt worden, daß er daraus, daß sie doch ein jeder für sich zu kaufen hatten und doch alle zusammen gekommen, den Anlass genommen habe, ihnen andere Gründe unterzuschieben, sie für Spione zu erklären. Wenn dem so ist, daß sonst nicht Familien zusammen gekommen sind, so wäre es ein charakteristisches Zeichen des Einflusses, den eine so allgemeine Kalamität geübt. Man sagt sonst, Not verbindet. Aber wie lange? So lange man in dem andern einen Helfer erblickt. Aber sodald dieses aufhört, die höchste Not isoliert. Jeder sucht dann nur sich selbst zu retten. Daß nun בני יעקב in dieser allerhöchsten Not zusammenhielten, das ist kein unedles Merkzeichen des jüdischen Familiengeistes, der sie auch in der höchsten Not, wo keiner mehr etwas von dem andern zu erwarten hatte, ja, wo jeder in dem andern nur einen Konkurrenten erblicken durfte, zusammen hielt. Keiner drängte sich vor. Sie wollten alles, das sie doch nur einzeln erhalten konnten, gleichzeitig und gemeinschaftlich erhalten. — אנחנו — נחנו. In der Angabe ihrer sozialen Stellung sprechen sie bescheiden: נחנו. Allein, in ihrem Charakter angegriffen, mit vollem, stolzem Bewusstsein: אנחנו. Redlichkeit und Unbescholtenheit wiegen mehr als כן — .יחוס, von כון: das, was so ist, wie es sein soll: der sich durch keine Rück- noch Absichten vom Rechten abwendig machen lässt, wir waren nie Kundschafter. Es liegt dies gar nicht in unserer Sinnesart, Spionage zu treiben.

Sforno on Genesis 42:11:1

כלנו בני איש אחד יחנו, if we were spies we would have to be in the employ of some king. No king would select as his spies all members of the same family. The only reason why we arrived together is because we are all members of the same family.

Sforno on Genesis 42:11:2

כנים אנחנו, not only are we 100% above board in all our dealings, but

Sforno on Genesis 42:11:3

לא היו עבדיך מרגלים, we have never been spies in the past either, and there is no reason at all of suspecting us to be spies now.

Steinsaltz on Genesis 42:11

We are all the sons of one man. Yes, we came as a group, but that is due to the fact that we are brothers, not because we are spies. We are sincere; your servants have not been spies. We are simple, honest folk who have never been involved in espionage.

Tur HaArokh, Genesis 42:11:1

כלנו בני איש אחד, “we are all the sons of the same father.” They answered the question why all of them had come, saying that they were brothers, and that their father did not want them to separate from one another. It is also possible that they answered that the reason why they had all come was due to the severity of the famine, and their fear that Joseph would sell only to one family head at a time. Moreover, had they sent their servants, they could not be sure that these servants would not sell of part of the purchase at higher prices to people who had not taken the trouble to journey to Egypt. The brothers may even have assumed a provocative posture, telling Joseph that he could examine them minutely as they were so sure of being upright and that they were well known as such in their hometown, in Chevron.

Liturgy

Both Selichot prayers on the Fourth Day of the Ten Days of Penitence emphasize the unity of the Jewish people as descendants of Jacob. The Nusach Lita Linear prayer highlights this connection, while the Nusach Ashkenaz Lita prayer calls upon God to remember the covenant with Abraham and save His nation from ridicule and demeaning. (Gen. 42:11, Psalms 89:1)

Selichot Nusach Ashkenaz Lita, Fourth Day of the Ten Days of Penitence 5:19

I became an object of ridicule and constantly demeaned. Remember the covenant with Abraham. (V. Psalms 89:1.) Arise and save us! We beseech You to see that we are all Your nation. We are all the sons of one man. (We all trace our ancestry to Jacob. V. Gen. 42:11.)

Selichot Nusach Lita Linear, Fourth Day of the Ten Days of Penitence 5:128

We are all the sons of one man. (We all trace our ancestry to Jacob. V. Gen. 42:11.)

Midrash

In the Midrash, it is explained how Joseph's brothers sought to nullify something from the Torah by selling him as a slave. When Joseph became a ruler, he accused them of being spies and eventually found a way to exact punishment for their former sin. This story serves as a lesson that those who mock God's words will end up being played for fools in their own land.

Aggadat Bereshit 76:3

[3] Another interpretation: "Rejoicing in His inhabited world." These are the tribes who sought to nullify something from the Torah. When Joseph saw the dream and said, "And behold, the sun, and the moon" (Genesis 37:9), they said to him, "Shall you indeed reign over us?" (Genesis 37:8). Once he left, they said to each other, "Come, let us kill him" (Genesis 37:20), etc. The Holy One, Blessed be He, said to them, "You seek to abolish something from the Torah and said, 'Let us be killed for it,' let us see who will uphold his words. He only did it when Joseph was sold as a slave and became a ruler, as it is said, 'And Joseph was the ruler, etc.' And Joseph's brothers came, etc. (Genesis 42:6). He began to accuse them of being spies (Genesis 42:9), they said to him, 'No, my lord, your servants have come, etc.' (Genesis 42:10-11), he said to them, 'No, you are thieves who sell your siblings as slaves. Send one of you etc.' (Genesis 42:16). And in the end, when the cup was found in Benjamin's hand, he began to say, 'Who stole the cup? Benjamin, son of a thief mother, for Rachel stole, etc.' (Genesis 31:19). 'Behold, you are the thief,' they began to say to him, 'What shall we say to my lord?' (Genesis 44:16) 'About Joseph,' he replied, 'What shall we speak?' (Genesis 44:16) 'and how shall we justify ourselves?'(Genesis 44:16) 'but] God has found [a way to exact punishment for] the [former] sin of your servants.'(Genesis 44:16) God said to them, 'What could you have abolished one thing for which you said, "Let us be killed for it?" Yet you seek to make yourselves slaves and He does not want that, as it is said, "Far be it from me to do so," etc.' (Genesis 44:17). "He who mocks them [God's words], will play the fool [or 'will be played for a fool'] in his own land [or 'in his own country']." [refer: Mishneh Torah, Torah Study 6:11]

Bamidbar Rabbah 20:23

“The people began to engage in harlotry with the daughters of Moav” – come and see what is written upon their exodus from Egypt: “Speak to the children of Israel, and they will return and encamp before Pi HaḤirot” (Exodus 14:2).What is Pi HaḤirot? It is a place designated for harlotry. Because they conducted themselves chastely, it was called Pi HaḤirot. (Harlotry is not mentioned explicitly, but rather ḥirot, an allusion to ḥerut, freedom.) But these, who abandoned themselves to the men, (The Etz Yosef writes that this should read "women" instead of "men.") it is written “the people began to engage in harlotry [with the daughters of Moav].” “The people began” – every place that it says “the people,” it is an expression of denigration, but everywhere that it says “Israel,” it is an expression of praise. “The people were as complainers” (Numbers 11:1); “the people spoke against God and against Moses” (Numbers 21:5); “the people wept that night” (Numbers 14:1); “until when will this people scorn Me?” (Numbers 14:11); “Moses saw the people, that it was exposed” (Exodus 32:25); “the people assembled around Aaron” (Exodus 32:1), and likewise, all of them. “The people began to engage in harlotry” – cast a staff into the air, it falls on its place of origin. The one who began with harlotry initially, ultimately completed it. Their mothers began with lewdness. (Lot and his daughter were the ancestors of Moav (Genesis 19:30–37).) “The elder said to the younger…let us give our father wine to drink, and we will lie…it was the next day and the elder said to the younger: Behold, I lay last night…” (Genesis 19:31–32, 34). Her sister taught her; that is why the verse spared the younger, and did not state what she had done explicitly, but rather, “she lay with him” (Genesis 19:35). But regarding the elder it is written: “She lay with her father.” She who began with harlotry initially, her daughters completed the task after her; “to engage in harlotry with the daughters of Moav." “They invited the people to the offerings of their gods, and the people ate, and prostrated themselves to their gods” (Numbers 25:2). “They invited the people to the offerings of their gods” – they went in accordance with his (Bilam’s.) counsel, as it is stated: “Behold, they were for the children of Israel, by the word of Bilam, to commit trespass against the Lord” (Numbers 31:16). They crafted curtains for them and seated harlots in them and in their hands were all types of precious vessels. An elderly woman would sit outside and watch over the young woman, who was inside the shop. When an Israelite would pass to purchase an object in the market, the elderly woman would say to him: 'Young man, do you not want linen garments from Beit She’an?' She would show him and say: 'Go inside and you will see fine objects.’ The elderly woman would say for more, (A more expensive price.) and the young woman for less. From that point on, the young woman would say: 'You are like a member of the household, choose for yourself.' There was a bottle of wine with her, and the wine of gentiles had not yet been prohibited. A young woman would come out adorned and perfumed and seduce him. She would say to him: 'Why is it that we love you and you hate us? Take this vessel for yourself at no cost. Is it not that “we are all the children of one man” (Genesis 42:11), the sons of Teraḥ, father of Abraham? You do not wish to eat from our slaughter and from our cooking, we have calves and roosters; slaughter in accordance with your mitzva and eat.' Immediately, she would give him wine to drink and Satan was inflamed within him, and he strayed after her, as it is stated: “Harlotry, wine and new wine capture the heart” (Hosea 4:11). Some say: Bilam commanded them not to give them to drink, so they would not be judges as those intoxicated with wine, but rather as intentional sinners. When he would proposition her, she would say to him: ‘I will not submit to you until you slaughter this to Peor, and prostrate yourself to it.’ He would say: ‘To idolatry I do not prostrate myself.’ She would say to him: ‘You are doing nothing more than exposing yourself.’ (Worship to Peor was undertaken by means of defecating before it.) He strayed after her and did so. This is what the Sages said: One who defecates to Baal Peor, that is its worship, as it is stated: “They prostrated themselves to their gods.” (After having worshiped Peor by defacating, they then proceeded also to bow down to Peor.) “Israel adhered to Baal Peor, and the wrath of the Lord was enflamed against Israel” (Numbers 25:3). “Israel adhered [vayitzamed] to Baal Peor” – initially, they would enter discreetly, but ultimately, they would enter in pairs [tzemidim], as in a yoke [tzemed] of cattle. Alternatively, like a person who is constant [tzamid] in his labor. Vayitzamed – like “bracelets [tzmidim] on her hands” (Genesis 24:22). Rabbi Levi said: This is a harsher decree than the calf, as regarding the calf it is written: “Remove the gold rings” (Exodus 32:2), but here, vayitzamed, like bracelets. (There they donated earrings for idolatry, but here, bracelets, which are larger.) At the calf, three thousand fell, but here, twenty-four thousand. “The Lord said to Moses: Take all the leaders of the people, and hang them for the Lord opposite the sun, and the enflamed wrath of the Lord will be withdrawn from Israel” (Numbers 25:4). “The Lord said to Moses: Take all the leaders of the people, and hang them” – Rabbi Yudan said they hanged the leaders of the people because they did not reprove the people. Rabbi Neḥemya said: He did not hang the leaders of the people, but rather, the Holy One blessed be He said to Moses: 'Empanel for them heads of the Sanhedrin, and they will judge all those who went to Peor.' (“Hang them” means: Have the leaders of the people hang the sinners.) He said: 'Who will inform them?' He said to him: ‘I will publicize them. Anyone who erred, the cloud will move from above him and the sun will shine upon him in the midst of the congregation. Everyone will know who erred and will hang him.’ Know that it is so: “So Moses said to Israel's officials: Each of you slay those of his men [who attached themselves to Baal Peor]” (Numbers 25:5).

Bereshit Rabbah 91:6

Another matter, “Jacob saw that there was grain [shever] in Egypt” – was Jacob in Egypt that he saw grain in Egypt, such that the verse states: “Jacob saw that there was grain in Egypt”? But did he not say [differently] to his sons, [as it is stated]: “He saidBehold, I have heard [that there is grain in Egypt]”? It is, rather, that from the day that Joseph was abducted, the Divine Spirit left him, and he would see but not see, hear but not hear. (He had from the Divine Spirit a vague idea of things that he would not otherwise know, but he did not have a clear understanding of them. ) Why does it not say “there was food in Egypt,” but instead it is written: “That there was grain [shever] in Egypt”? Is it not already stated: “The entire land of Egypt was hungry”? Why does the verse state: “There was grain [shever]”? Rather, do not read it as “there was grain [shever],” but rather, “there was hope [sever],” as he foresaw that his hope was in Egypt. What was that? That was Joseph. “Jacob said to his sons: Why do you make yourselves conspicuous?” Jacob said to his sons: ‘You are mighty, you are handsome, do not enter through one gate and do not stand in one place, so that the evil eye will not have dominion over you.’ “Behold, I have heard that there is grain in Egypt. Go down there.” What is “go down”? He foresaw that they would descend and be enslaved in Egypt. Another matter, “go down there” – as anyone who purchases grain from the marketplace, descent is written in his regard. (This is because he is dependent upon market conditions for his basic sustenance (Etz Yosef). ) “Joseph’s brothers descended” (Genesis 42:3). The verse should have said: “The children of Israel.” It is that initially, they did not treat him with brotherhood and sold him, but ultimately they had regrets and were saying: ‘When will we descend to Egypt and return our brother to his father?’ When their father told them to descend to Egypt, they all came to a consensus to return him. Rabbi Yehuda bar Simon said: Joseph, too, knew that his brothers were descending to Egypt to acquire food. What did he do? He positioned guards at all the entrances and said to them: ‘See each one who enters to acquire food, and write his name and his father’s name.’ In the evening, they would bring the notes to him. This is what they did. When Jacob’s sons came, each and every one entered through his own gate, and they wrote their names. In the evening, they brought [Joseph] the notes. This one read: ‘Reuben son of Jacob,’ another read: ‘Simeon son of Jacob,’ and another ‘Levi,’ and likewise, all the gatekeepers, each one brought his own. Immediately, Joseph said: ‘Seal all the storehouses and keep open one storehouse.’ He gave their names to the proprietor of the storehouse. He said to him: ‘See, when these people come to you, apprehend them, and send them before me.’ Three days passed and they did not come. Immediately, Joseph took seventy mighty men from the king’s palace and dispatched them to the marketplace. They went and found them in the marketplace of harlots. What was the nature of their presence in the marketplace of harlots? It is that they said: ‘Our brother Joseph is fair of form and fair of appearance; perhaps he is in a tent.’ (Perhaps he was forced to work as a male prostitute (Matnot Kehuna). ) They apprehended them and brought them before Joseph. “Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:7). “Joseph recognized his brothers, but they did not recognize him” (Genesis 42:8). “Joseph remembered the dreams that he dreamed about them, and said to them: You are spies; to see the nakedness of the land you have come” (Genesis 42:9). “They said to him: No, my lord, but your servants have come to acquire food” (Genesis 42:10). “We are all the sons of one man; we are sincere, your servants have not been spies” (Genesis 42:11). “And he said to them: No, to see the nakedness of the land you have come” (Genesis 42:12). “They said: We, your servants, are twelve brothers, sons of one man in the land of Canaan and, behold, the youngest is with our father today, and one is absent” (Genesis 42:13). Immediately, “he acted as a stranger [vayitnaker] to them, and spoke harshly to them” – it teaches that he became like a stranger [nokhri] to them. He took the goblet and struck it. He said to them: ‘I see in my goblet that “you are spies.”’ They said to him: ‘“We are sincere”; however, this is what our father commanded us: Do not enter through one gate…’ He said to them: ‘What is the nature of your presence in the marketplace of harlots? Were you not afraid of the evil eye? Was that not your father’s command?’ They said to him: ‘We lost something and we were seeking it there.’ He said to them: ‘What was the lost item? I see in my goblet that two of you destroyed the big city of Shekhem, and then you sold your brother to Arabs.’ Immediately, they were shocked and said to him: “We, your servants, are twelve brothers, sons of…our father.” He said to them: ‘And where are the other two?’ They said to him: “One is absent” – dead; and “the youngest is with our father today.” He said to them: “Bring your youngest brother to me…” (Genesis 42:34). He took Simeon and incarcerated him before their eyes, because it was he who had pushed him into the pit. He separated him from Levi, so they would not conspire against him. Simeon said to his brothers: ‘So you did to Joseph, and so you seek to do to me?’ (You also sinned in the sale of Joseph. Do not leave me here; stay and bear the burden of punishment together with me (Maharzu). ) They said to him: ‘What shall we do? The people of our household will die of starvation.’ He said to them: ‘Do what you want. Now, I will see who will take me into prison.’ (Shimon planned to resist being taken to prison. ) At that moment, Joseph sent to Pharaoh and said to him: ‘Send me seventy of your mighty men, as I have found robbers and I seek to shackle them.’ At that time he sent them to him, and Joseph’s brothers were looking to see what he sought to do. Joseph said to those mighty men: ‘Take him into prison.’ When they drew near to him, he screamed at them. When they heard his voice, they fell on their faces and their teeth broke, as it is stated: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Manasseh was sitting before his father. His father said: ‘You get up.’ Immediately, Manasseh stood and struck him with one blow, took him into prison, and shackled him. [Joseph] said to [his brothers]: ‘This one will be incarcerated until you bring your brother “and your statements will be verified”’ (Genesis 42:20). Immediately, “Joseph commanded and they filled their vessels” (Genesis 42:25). They went to their father and related to him the entire incident. Their father responded and said to them: ‘Where is Simeon?’ They said: ‘He seized him for our youngest brother.’ He said to them: “You have bereaved me.” “Reuben spoke to his father, saying: Kill my two sons.” [Jacob] said to him: ‘Are your sons not my sons?’ Judah said to them: ‘Leave the elder until the bread is finished.’ (Jacob was refusing to send Benjamin. Judah advised his brothers not to continue pleading but to wait until the bread was finished, when Jacob would have to agree. ) Judah said to him: ‘Father, if Benjamin goes with us, perhaps he will be apprehended and perhaps he will not be apprehended. But if he does not go with us, we will all die of starvation. It is preferable that you forsake the uncertain and seize the certain.’ He said: ‘Who will guarantee him?’ He said to him: ‘I will,’ as it is stated: “I will guarantee him; from me you can demand him” (Genesis 43:9). That is why it is stated: “Jacob saw that there was grain [shever] in Egypt.” (The midrash interprets the word shever to mean disaster, as Jacob was afraid of the possibility that Benjamin would be harmed (Matnot Kehuna). Some commentaries suggest that this last line is an error and should not appear in the text (Nezer HaKodesh; Etz Yosef). )

Bereshit Rabbah 91:7

“Joseph saw his bothers [and he recognized them, but he acted as a stranger to them]” (Genesis 42:7) – Rabbi Yehoshua bar Neḥemya said: He became like a stranger to them. “Joseph recognized his brothers…” (Genesis 42:8) – Rabbi Levi and the Rabbis, Rabbi Levi said: When they fell into his hands: “Joseph recognized his brothers.” When he fell into their hands: “But they did not recognize him.” (He treated them as brothers when they descended to Egypt; they did not treat him as a brother when he came to them in Dotan.) The Rabbis say: He parted from them when they were bearded, so “Joseph recognized his brothers.” “But they did not recognize him,” as they parted from him when he was not bearded. “Joseph remembered…and said to them…[They said to him:] We are all the sons of one man” (Genesis 42:9–11) – they had a spark of the Divine Spirit. They said to him: ‘We and you are the sons of one man.’ “Joseph said to them: That is what I spoke to you, saying: You are spies” (Genesis 42:14). “They said: We, [your servants,] are twelve [brothers, sons of one man…and one is absent]” (Genesis 42:13) – He said to them: ‘Where is he?’ [They said:] ‘We sold him.’ He said to them: ‘For how much did you sell him?’ They said to him: ‘For five sela.’ He said to them: ‘And if a person would say to you: Give me five sela for him, and I will give him to you, would you do it?’ They said to him: ‘Yes.’ And if a person would say to you: ‘Give me double for him and I will give him to you, would you do it?’ They said: ‘Yes.’ ‘And if a person would say to you, even if you would give one thousand for him, we will not give him to you, what would you do?’ They said to him: ‘It is for that purpose that we descended, either to kill or to be killed.’ He said to them: “That is what I spoke to you, [saying: You are] spies.” “With this you shall be put to the test: As Pharaoh lives, you shall not depart from here, unless your youngest brother comes here” (Genesis 42:15). “Dispatch one of you and he will take your brother, and you shall be incarcerated, that your statements may be verified, whether there is truth with you; and if not, by Pharaoh’s life, you are spies” (Genesis 42:16). “With this you shall be put to the test: As Pharaoh lives” – when he would seek to take a false oath, he would take the oath by Pharaoh’s life. Rabbi Levi said: This is analogous to a goat that fled from the pasture and went to a widowed woman. What did she do? She stood, slaughtered it, flayed it, placed it in the bed, and covered it with a sheet. They came and sought it from her. She said: ‘This woman will tear from the flesh of this one and eat it if she knows about it.’ (She placed the goat on a bed as though it were a child, and swore that if she knew anything about the whereabouts of the goat, she would tear the flesh of “this one” and eat it. ) So, “as Pharaoh lives, you shall not depart…dispatch one of you.” “He gathered them into custody for three days” (Genesis 42:17). “He gathered them into custody for three days” – the Holy One blessed be He never leaves the righteous in distress for three days, and likewise they learned from Joseph, Jonah, Mordekhai, and David, and likewise it says: “He will revive us after two days; on the third day” (Hosea 6:2) of the tribes “He will raise us” (Hosea 6:2) (Meaning, “one the third day He will raise us,” just as Joseph released his brothers, the progenitors of the tribes, on the third day. ) – “Joseph said to them on the third day.”

Midrash Tehillim 118:19

"The stone that the builders rejected has become the cornerstone." Abraham had Ishmael from it, and also the sons of Keturah. Isaac had Esau and all his princes from it. But Jacob established twelve tribes from it, and all of them were complete for God, as it says, "We are all sons of one man, we are sincere." (Bereshit 42:11) And it says, "You are altogether beautiful, my love." (Song of songs 4:7)...

Vayikra Rabbah 36:5

Why are the patriarchs mentioned in reverse order? It is to say that if there, the deeds of Jacob would have been insufficient, the deeds of Isaac would be sufficient. If the deeds of Isaac would be insufficient, the deeds of Abraham would be sufficient. The deeds of each and every one of them is sufficient for the world to maintained on his account. Why is remembrance stated regarding Jacob and Abraham, but regarding Isaac it is not stated? Rabbi Berekhya and the Rabbis, Rabbi Berekhya said: It is because he was one who experienced suffering. The Rabbis say: [God] sees the ashes of Isaac as though they are piled atop the altar. (This obviates the need for remembrance.) Why is “also” stated regarding Abraham and Isaac, but “also” is not stated regarding Jacob? (Because Jacob was stated first, there was no need to employ the word “also” in his regard. The implication is that God primarily remembers His covenant with Jacob, and also, secondarily, He remembers His covenant with Abraham and Isaac. ) It is because his bed was complete before him. Ishmael and all the children of Ketura emerged from Abraham. Esau and all the chieftains of Edom emerged from Isaac. But Jacob, his bed was complete; all his sons were righteous. That is what is written: “We are all the sons of one man” (Genesis 42:11). I have only the patriarchs, from where do I derive the matriarchs? (The verse states that God will remember His covenant with the patriarchs and Israel will gain from their merit; from where is it derived that the same is true of the matriarchs? ) The verse states: Et…et…et. (The verse uses the word et, which does not have an English equivalent, when it mentions each of the patriarchs. These words, which are not essential to the verse, are understood to be alluding to the wives of the patriarchs. Et ) refers only to the matriarchs, as it is written: “There they buried Abraham and [ve’et] Sarah, his wife; there they buried Isaac and [ve’et] Rebecca, his wife and there I buried [et] Leah” (Genesis 49:31). Why does it mention the merit of the patriarchs and mention the merit of the Land with them? Reish Lakish said: This is analogous to a king who had three sons, and one of his maidservants was raising them. Any time the king would inquire after the welfare of his sons, he would say: ‘Inquire for me after the welfare of the one raising them.’ So, any time the Holy One blessed be He mentions the patriarchs, He mentions the Land with them. That is what is written: “I will remember My covenant with Jacob…and the Land I will remember.”

Musar

The brothers initially referred to themselves as "sons of one man" with Joseph being the missing "one," later acknowledging Joseph as a substitute for their father Jacob. Yehudah defended the brothers against Joseph's accusation of being spies by pointing out Caleb's faultless role as a spy and alluding to the future inclusion of a member of the tribe of Levi in spying missions.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 116

When Joseph claimed that the brothers had come to view ערות הארץ, "the land in its nakedness" (42,9), he chose words which reflected the attitude of the spies hundreds of years later when they wanted to appoint a leader to bring them back to Egypt (Numbers 14,4). Yehudah answered Joseph that he was the spokesman of the brothers, and that Levi was second in line to him because he wore (or would wear) the "crown" of the Priesthood. He added: "Your servants have never been spies," pointing out that Caleb of the tribe of Yehudah who had been sent out as a spy, had played a faultless role in that episode. Since Moses had not seen fit to send a member of the tribe of Levi on that mission, Levi too could not be faulted for lack of love for the land of Canaan. When Yehudah stated "your servants, [meaning myself as the wearer of the "crown" of Royalty and Levi as the wearer of the "crown" of Priesthood Ed.] have not been spies" (in the past tense), he alluded to the fact that at a later date when Joshua would send out spies a member of the tribe of Levi would be included, namely Pinchas.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 29

The brothers had described themselves as כלנו בני איש אחד, "We are all the sons of one man" (42, 11). The word אחד, which is not really necessary, is the reference to Joseph. It is significant that the brothers did not say 13 ,42) ,אנחנו) for "we are," but only נחנו. The letter א is missing in the word "we." Later on, however, they acknowledged the significance of Joseph as also being a substitute for the "one" represented by their father Jacob, when they described themselves as שנים עשר עבדיך אחים אנחנו בני איש אחד. In elaborating on the word אחד later on in the same verse, the brothers refer to Joseph as האחד איננו, the "disappearance of the one." Rashi already comments that the brothers explained the fact they had dispersed throughout the country, -an uncharacteristic behaviour if indeed they were brothers,- was all because of the "one" whom they tried to locate. Rashi also says that the inclusion of the "one" in their statement :"we are all (including you) the sons of one man," was said with "Holy Spirit," though they were not aware of it at the time.

Quoting Commentary

Minchat Ani explains that the word "nachnu" appears multiple times in the biblical text, linking it to the Israelites' fear of the Egyptians before the crossing of the Red Sea. Moses reassures them by referring to their shared ancestry with Abraham as "sons of one man," leading to the declaration "we shall cross over, armed before the Lord." Chizkuni clarifies that the term "brothers" in the context of levirate marriage refers specifically to those who share the same father, as seen in the story of Joseph's brothers identifying themselves as sons of one father in Genesis.

Chizkuni, Deuteronomy 25:5:1

כי ישבו אחים יחדו ,“when brothers live together, etc.” the word: [“together” here is not to be understood in terms of space but in terms of time, i.e. both are alive at the same time. They share time on earth. In addition,] only brothers who share the same father are referred to in the legislation about to be revealed here. [We are familiar with the basic principle about the levirate marriage from Tamar and the sons of Yehudah in Genesis chapter 38, long before the Torah was given to the Jewish people. Ed.] That there are distinctions between brothers from the father and brothers from the mother, we know from when Joseph’s brothers on their arrival in Egypt described themselves by saying that they were all the sons of one father. (Genesis 42,11)

Minchat Ani on Pesach Haggadah, Magid, First Fruits Declaration 9:4

One can explain this Midrash (regarding Rabbi Ishmael’s hermeneutics) in the following fashion: The word nachnu appears four times in the biblical text: “All of sons of one man are we (nachnu)” (Gen. 42:11); “For what are we (nachnu) that you should incite complaints against us?” (Ex. 16:7); “We (nachnu) shall cross over, armed before the Lord,” (Num. 32:32); and “For we (nachnu) have sinned and transgressed,” (Lament. 3:42) This is the meaning of this linguistic tradition: When Israel saw the Egyptians behind them, it is written: “They were frightened and the Israelites cried out to the Lord.” (Ex. 14:10) Moses answered them: “Do not be afraid.” (Exodus 14:13) Then the Israelites answered: ‘For (nachnu) we have sinned and transgressed,’ just like the Egyptians, therefore, ‘What are we’ that we should be saved from them? Moses then answered the people of Israel ‘All sons of ONE man are we’ – the one is Abraham, who is called “one:” “Abraham was ONE, and he inherited the land…” (Ezekiel 33:24) Therefore, said Moses, ‘We (nachnu) shall cross over, armed before the Lord.”

Second Temple

The commentary on Genesis 42:11 praises those who acknowledge being sons of one man as a reason to hate war and love peace, emphasizing the connection to God as the immortal Father. Additionally, the text highlights the idea that while humans may not be sons of God, they can still be sons of His image, the Word of God.

On the Confusion of Tongues 11:3

[41] And therefore when I hear those who say “We are all sons of one man, we are peaceful” (Gen. 42:11), I am filled with admiration for the harmonious concert which their words reveal. “Ah! my friends,” I would say, “how should you not hate war and love peace—you who have enrolled yourselves as children of one and the same Father, who is not mortal but immortal—God’s Man, who being the Word of the Eternal must needs himself be imperishable?”

On the Confusion of Tongues 28:6

[147] And therefore I was moved a few pages above to praise the virtues of those who say that “We are all sons of one man” (Gen. 42:11). For if we have not yet become fit to be thought sons of God yet we may be sons of His invisible image, the most holy Word. For the Word is the eldest-born image of God.

Targum

Both Onkelos and Targum Jonathan agree that the brothers are all sons of one man, they are honest men, and they deny being spies.

Onkelos Genesis 42:11

We are all the sons of one man. We are honest [men]. Your servants have never been spies.

Targum Jonathan on Genesis 42:11

we are all the sons of one man; we are true; thy servants are not spies.

וַיֹּ֖אמֶר אֲלֵהֶ֑ם לֹ֕א כִּֽי־עֶרְוַ֥ת הָאָ֖רֶץ בָּאתֶ֥ם לִרְאֽוֹת׃ 12 J And he said to them, “No, you have come to see the land in its nakedness!”
Joseph accused his brothers of coming to reveal shameful aspects of Egypt, implying they were not capable of elevating him spiritually without all twelve brothers present. The brothers believed their ability to act as intermediaries to the celestial domain was blocked until all brothers were reunited, as seen by the absence of holy spirit during Yaakov and Joseph's separation. Joseph did not initially believe his brothers were siblings, accusing them of being spies due to entering Egypt through different gates, leading to a revelation of their family situation. Joseph, now vizier, tests his brothers' loyalty by accusing them of being spies before revealing his identity. In the Midrash, Jacob sends his sons to Egypt for food, Joseph recognizes them but they do not recognize him, leading to accusations of spying and Simeon's imprisonment. Judah convinces Jacob to send Benjamin to Egypt, and the text concludes with Jacob's fear for Benjamin's safety. In the Targum, Joseph accuses his brothers of coming to see the exposed land and the nakedness of Egypt's shame.

Chasidut

Joseph accused his brothers of coming to reveal the shameful aspects of Egypt, implying that they were not capable of elevating him spiritually without all twelve brothers present, including their youngest brother. The brothers believed that their ability to act as intermediaries to the celestial domain was blocked until all brothers were reunited, as indicated by the absence of holy spirit during the 22 years Yaakov and Joseph were separated. They saw the ruler of Egypt's rise to power as a sign from God, suggesting that their assistance could help him achieve further greatness.

Kedushat Levi, Genesis, Miketz 5

Genesis 42,12. “he said to them: ‘no but you have come ‎to reveal the weak (exposed) parts of the land.’” ‎‎[In order to understand what follows, the reader must ‎first refer to the concept of the “fallen sparks of the Shechinah” ‎discussed on page 21. Ed.] Joseph, i.e. the ruler of Egypt, ‎aware that if the brothers had intended to elevate him spiritually, ‎they themselves would look very bad by comparison to him ‎seeing that they had been guilty of selling their own brother into ‎slavery, added the adjective ‎ערוה‎, “the shameful aspects of the ‎land of Egypt,” instead of merely saying: “you have come to spy ‎out the land.” This would make even his spiritual elevation more ‎problematic. [The words ‎ערוה‎ and ‎ערלה‎ are closely related, ‎as before the circumcision which enables the body to attain a ‎degree of holiness, the male Jewish body is defined as ‎ערלה‎, ‎‎“totally foreskin,” always seen as a something despicable. ‎Ed.] According to our author, the brothers told the “King ‎of Egypt,” that if he thought that they were able to bring about ‎his spiritual elevation at this stage he was sadly mistaken, as it ‎required the presence of all twelve brothers, as their ‎youngest brother was still in the land of Canaan. They added that ‎even if the youngest brother were to be here, seeing that one of ‎their number had been missing for a long time they would not ‎possess that power until he too were here. [What might ‎have prompted the brothers to think in these terms may have ‎been that they had heard of how this ruler of Egypt had ‎miraculously risen to power, having no former claim to fame. ‎They saw in this an act of G’d, possibly preparatory to this ruler’s ‎achieving further greatness if assisted by the sons of Yaakov. ‎Ed.] This approach sounds more plausible when we ‎consider a statement of our sages that during the 22 years that ‎Yaakov and Joseph were separated, Yaakov never experienced the ‎presence of holy spirit. (Aggadat B’reshit 69) As long as such ‎holy spirit did not rest on one of their number, their power as ‎intermediaries to the celestial domain was blocked. They indicated ‎that as soon as it would be G’d’s will to remedy this temporary ‎‎“spiritual blackout,” they could be of assistance to what they ‎perceived to be the ruler’s desire. [I have “fleshed out”, ‎what the author barely hints at. Ed.]‎

Commentary

Joseph did not believe his brothers' claim to be siblings and accused them of being spies because they entered Egypt through ten different gates, prompting him to question their motives and intentions. This suspicion led to a revelation that they were indeed brothers and one was missing, leading to further questioning and clarification of their family situation.

Chizkuni, Genesis 42:12:1

כי ערות הארץ באתם לראות, “for you came to seek out the country’s nakedness.” Rashi comments on this that the brothers had used ten different border crossing points when entering Egypt. If you want to know how Joseph knew all this, Midrash Tanchumah explains that Joseph had issued 3 decrees. 1) No slave was to be allowed entry into Egypt in order to buy grain on behalf of his master. 2) No person was allowed to walk behind two donkeys; 3) no one was to be allowed entry unless he registered with his own name and that of his father and grandfather. Moses collected this information day after day, and examined if any of his brothers had registered. Seeing his brothers had entered at ten different border crossings, he had knowledge of this, and could challenge them, so that they would reveal in self defense that they were all brothers of one father. Their father had instructed them not to draw attention to themselves; when each one came to the border crossing and the border guard would ask about his name and the name of his father and grandfather, he would answer truthfully: Reuven son of Yaakov and grandfather Yitzchok.

Or HaChaim on Genesis 42:12:1

ויאמר אליהם לא. He said to them: "NO!" "Your words are not convincing since your actions contradict what you have said. You have demonstrated by your actions that you were searching for weak points in the land. I know this because you have each entered the country by a different border point (compare Bereshit Rabbah 91,6). The only reason for this is that you wanted to spy.

Rashbam on Genesis 42:12:1

ויאמר אליהם לא, כי ערות הארץ באתם לראות, if it were as you said, how could you not even leave one of you at home to attend to the needs of your father? Joseph said all this in order to find out if his full brother Binyamin was alive. As a result of his probing they elaborated that in fact they were a total of twelve brothers, one, the youngest having remained at home and one having been lost. They did not know his whereabouts or if he was even alive. We know that there were several questions and answers as when the brothers returned home and their father was reprimanding them for volunteering uncalled for information about their family status, they replied that the “man” had kept asking more and more questions. (compare 43,7)

Rashi on Genesis 42:12:1

כי ערות הארץ באתם לראות BUT TO SEE THE NAKEDNESS OF THE LAND YE ARE COME — I still insist that you are spies, for what you have just said bears this out for you have entered by ten different gates of the city; why did you not all enter by the same gate if you are really brothers and travelled together? (Genesis Rabbah 91:6).

Sforno on Genesis 42:12:1

לא. It is simply not true that you are brothers.

Sforno on Genesis 42:12:2

כי ערות הארץ באתם לראות, you have agreed among your selves to claim to be brothers so that this would provide you with a pretext to act as spies in the land and to find weak spots in our security system.

Siftei Chakhamim, Genesis 42:12:1

Why did you not all enter through one gate? Yoseif knew his brothers would come to buy food, and he told the guards of the gates to write the name and father’s name of whoever came to the city, and show it to him. Ten guards came and he found here, “Reuven son of Yaakov,” and there, “Shimon ben Yaakov,” and so in every record book. Thus he knew they entered through ten gates. You might ask: Why did Rashi not explain this before, on: “You have come to see where the land is exposed” (v. 9)? The answer is: The proof for it is here, because it is written in the next verse, “Your servants are twelve brothers... and one is no more.” How did this refute his assertion that they were spies? Perforce, Yoseif had said, “[You are spies,] for you entered through ten different gates of the city,” to which they replied, “No, rather we are all the sons of one man... and one is no more.” And it was because of the one who is no more that we scattered throughout the city in order to search for him, [as Rashi explains on v. 9].

Steinsaltz on Genesis 42:12

He said to them: No, I do not believe you, but the nakedness of the land you came to see. Your story sounds suspicious to me.

Jewish Thought

Joseph, now the vizier of the land, encounters his brothers who do not recognize him. He accuses them of being spies, testing their loyalty and character before revealing his true identity to them (Gen. 42:6-12).

Leadership in the Wilderness; Authority and Anarchy in the Book of Numbers, Part II, Chapter 8; Betraying the Vision 36

Now Joseph was the vizier of the land, and it was he who sold all the people their land. When Joseph’s brothers came and bowed themselves down before him with their faces to the ground, Joseph saw his brothers and he knew who they were, but he made himself alien to them and spoke roughly to them, and he said to them, “Where do you come from?” And they said, “From the land of Canaan to buy food.” And Joseph knew his brothers but they did not know him. And Joseph remembered the dreams that he had about them, and he said to them, “You are spies; you have come to see the nakedness of the land.” “No, my lord, but to buy food have we come. We are all one man’s sons. We are true men; your servants are not spies.” And he said to them, “No, you have come to see the nakedness of the land.” (Gen. 42:6–12)

Midrash

Jacob, after hearing about grain in Egypt, sent his sons to buy food. Joseph recognized his brothers when they came, but they did not recognize him. Joseph accused them of being spies, and Simeon was imprisoned. Judah convinced Jacob to send Benjamin to Egypt to avoid starvation, offering to guarantee his safety. The text concludes with Jacob's fear for Benjamin's safety, interpreted as a disaster.

Bereshit Rabbah 91:6

Another matter, “Jacob saw that there was grain [shever] in Egypt” – was Jacob in Egypt that he saw grain in Egypt, such that the verse states: “Jacob saw that there was grain in Egypt”? But did he not say [differently] to his sons, [as it is stated]: “He saidBehold, I have heard [that there is grain in Egypt]”? It is, rather, that from the day that Joseph was abducted, the Divine Spirit left him, and he would see but not see, hear but not hear. (He had from the Divine Spirit a vague idea of things that he would not otherwise know, but he did not have a clear understanding of them. ) Why does it not say “there was food in Egypt,” but instead it is written: “That there was grain [shever] in Egypt”? Is it not already stated: “The entire land of Egypt was hungry”? Why does the verse state: “There was grain [shever]”? Rather, do not read it as “there was grain [shever],” but rather, “there was hope [sever],” as he foresaw that his hope was in Egypt. What was that? That was Joseph. “Jacob said to his sons: Why do you make yourselves conspicuous?” Jacob said to his sons: ‘You are mighty, you are handsome, do not enter through one gate and do not stand in one place, so that the evil eye will not have dominion over you.’ “Behold, I have heard that there is grain in Egypt. Go down there.” What is “go down”? He foresaw that they would descend and be enslaved in Egypt. Another matter, “go down there” – as anyone who purchases grain from the marketplace, descent is written in his regard. (This is because he is dependent upon market conditions for his basic sustenance (Etz Yosef). ) “Joseph’s brothers descended” (Genesis 42:3). The verse should have said: “The children of Israel.” It is that initially, they did not treat him with brotherhood and sold him, but ultimately they had regrets and were saying: ‘When will we descend to Egypt and return our brother to his father?’ When their father told them to descend to Egypt, they all came to a consensus to return him. Rabbi Yehuda bar Simon said: Joseph, too, knew that his brothers were descending to Egypt to acquire food. What did he do? He positioned guards at all the entrances and said to them: ‘See each one who enters to acquire food, and write his name and his father’s name.’ In the evening, they would bring the notes to him. This is what they did. When Jacob’s sons came, each and every one entered through his own gate, and they wrote their names. In the evening, they brought [Joseph] the notes. This one read: ‘Reuben son of Jacob,’ another read: ‘Simeon son of Jacob,’ and another ‘Levi,’ and likewise, all the gatekeepers, each one brought his own. Immediately, Joseph said: ‘Seal all the storehouses and keep open one storehouse.’ He gave their names to the proprietor of the storehouse. He said to him: ‘See, when these people come to you, apprehend them, and send them before me.’ Three days passed and they did not come. Immediately, Joseph took seventy mighty men from the king’s palace and dispatched them to the marketplace. They went and found them in the marketplace of harlots. What was the nature of their presence in the marketplace of harlots? It is that they said: ‘Our brother Joseph is fair of form and fair of appearance; perhaps he is in a tent.’ (Perhaps he was forced to work as a male prostitute (Matnot Kehuna). ) They apprehended them and brought them before Joseph. “Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:7). “Joseph recognized his brothers, but they did not recognize him” (Genesis 42:8). “Joseph remembered the dreams that he dreamed about them, and said to them: You are spies; to see the nakedness of the land you have come” (Genesis 42:9). “They said to him: No, my lord, but your servants have come to acquire food” (Genesis 42:10). “We are all the sons of one man; we are sincere, your servants have not been spies” (Genesis 42:11). “And he said to them: No, to see the nakedness of the land you have come” (Genesis 42:12). “They said: We, your servants, are twelve brothers, sons of one man in the land of Canaan and, behold, the youngest is with our father today, and one is absent” (Genesis 42:13). Immediately, “he acted as a stranger [vayitnaker] to them, and spoke harshly to them” – it teaches that he became like a stranger [nokhri] to them. He took the goblet and struck it. He said to them: ‘I see in my goblet that “you are spies.”’ They said to him: ‘“We are sincere”; however, this is what our father commanded us: Do not enter through one gate…’ He said to them: ‘What is the nature of your presence in the marketplace of harlots? Were you not afraid of the evil eye? Was that not your father’s command?’ They said to him: ‘We lost something and we were seeking it there.’ He said to them: ‘What was the lost item? I see in my goblet that two of you destroyed the big city of Shekhem, and then you sold your brother to Arabs.’ Immediately, they were shocked and said to him: “We, your servants, are twelve brothers, sons of…our father.” He said to them: ‘And where are the other two?’ They said to him: “One is absent” – dead; and “the youngest is with our father today.” He said to them: “Bring your youngest brother to me…” (Genesis 42:34). He took Simeon and incarcerated him before their eyes, because it was he who had pushed him into the pit. He separated him from Levi, so they would not conspire against him. Simeon said to his brothers: ‘So you did to Joseph, and so you seek to do to me?’ (You also sinned in the sale of Joseph. Do not leave me here; stay and bear the burden of punishment together with me (Maharzu). ) They said to him: ‘What shall we do? The people of our household will die of starvation.’ He said to them: ‘Do what you want. Now, I will see who will take me into prison.’ (Shimon planned to resist being taken to prison. ) At that moment, Joseph sent to Pharaoh and said to him: ‘Send me seventy of your mighty men, as I have found robbers and I seek to shackle them.’ At that time he sent them to him, and Joseph’s brothers were looking to see what he sought to do. Joseph said to those mighty men: ‘Take him into prison.’ When they drew near to him, he screamed at them. When they heard his voice, they fell on their faces and their teeth broke, as it is stated: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Manasseh was sitting before his father. His father said: ‘You get up.’ Immediately, Manasseh stood and struck him with one blow, took him into prison, and shackled him. [Joseph] said to [his brothers]: ‘This one will be incarcerated until you bring your brother “and your statements will be verified”’ (Genesis 42:20). Immediately, “Joseph commanded and they filled their vessels” (Genesis 42:25). They went to their father and related to him the entire incident. Their father responded and said to them: ‘Where is Simeon?’ They said: ‘He seized him for our youngest brother.’ He said to them: “You have bereaved me.” “Reuben spoke to his father, saying: Kill my two sons.” [Jacob] said to him: ‘Are your sons not my sons?’ Judah said to them: ‘Leave the elder until the bread is finished.’ (Jacob was refusing to send Benjamin. Judah advised his brothers not to continue pleading but to wait until the bread was finished, when Jacob would have to agree. ) Judah said to him: ‘Father, if Benjamin goes with us, perhaps he will be apprehended and perhaps he will not be apprehended. But if he does not go with us, we will all die of starvation. It is preferable that you forsake the uncertain and seize the certain.’ He said: ‘Who will guarantee him?’ He said to him: ‘I will,’ as it is stated: “I will guarantee him; from me you can demand him” (Genesis 43:9). That is why it is stated: “Jacob saw that there was grain [shever] in Egypt.” (The midrash interprets the word shever to mean disaster, as Jacob was afraid of the possibility that Benjamin would be harmed (Matnot Kehuna). Some commentaries suggest that this last line is an error and should not appear in the text (Nezer HaKodesh; Etz Yosef). )

Targum

Onkelos Genesis 42:12: Joseph tells his brothers they have come to see where the land is exposed. Targum Jonathan on Genesis 42:12: Joseph accuses his brothers of coming to see the nakedness of the shame of the land.

Onkelos Genesis 42:12

He said to them, No, You have come to see where the land is exposed [the defective part of the land].

Targum Jonathan on Genesis 42:12

But he said to them, No, but to see the nakedness of the shame of the land are you come.

וַיֹּאמְר֗וּ שְׁנֵ֣ים עָשָׂר֩ עֲבָדֶ֨יךָ אַחִ֧ים ׀ אֲנַ֛חְנוּ בְּנֵ֥י אִישׁ־אֶחָ֖ד בְּאֶ֣רֶץ כְּנָ֑עַן וְהִנֵּ֨ה הַקָּטֹ֤ן אֶת־אָבִ֙ינוּ֙ הַיּ֔וֹם וְהָאֶחָ֖ד אֵינֶֽנּוּ׃ 13 J And they replied, “We your servants were twelve brothers, sons of a certain man in the land of Canaan; the youngest, however, is now with our father, and one is no more.”
The brothers of Joseph established their credibility by explaining their family ties and the circumstances of their missing brother, leading Joseph to test their honesty by accusing them of being spies. Maternal brothers are only considered brothers for mourning and witness laws, not for inheritance or levirate marriage. The Talmud and Midrash emphasize the importance of brotherhood and honesty, highlighting the covenant between siblings and the laws of trust and integrity. The Targum also recounts the brothers' explanation of their family situation to Joseph.

Commentary

The brothers explained to Joseph that they were twelve in total, all sons of the same father, with one brother missing and the youngest staying behind with their father. They offered this information to establish their credibility and truthfulness, emphasizing their family ties and the circumstances of their missing brother. Joseph used this information to test their honesty and intentions, ultimately accusing them of being spies when they admitted they were willing to go to great lengths to find their missing brother.

Or HaChaim on Genesis 42:13:1

ויאמרו שנים עשר עבדיך אחים, They said: "Your servants are twelve brothers, etc." They explained that they had split up in order to locate the missing brother. They added that the youngest brother remained at home with his father. They volunteered this information as it was something that could be proved and would help establish their credibility.

Rabbeinu Bahya, Bereshit 42:13:1

שנים עשר עבדיך אחים אנחנו, “we, your servants, are actually twelve brothers.” Originally they had said that they were twelve men all the sons of a single father (verse 11). They had done so in order to explain why they were traveling together and keeping company all the time. They also explained that their traveling together reduced the chance of their being robbed of their food purchases.

Rabbeinu Bahya, Bereshit 42:13:2-3

כנים אנחנו, “we are upright (honest).” The term is applied to righteous men who are descendants of righteous men. They invited Joseph to confirm this through independent inquiries he could make about them and their father. Joseph said to them: “you entered by twelve different gates only to be all together now. This suggests to me that you must be spies and have now come together to report to each other what you have found out.” Joseph indicated that their behaviour was typical of spies. Thereupon they enlarged on their family background in order to convince this ruler of Egypt that they had nothing to hide. Thereupon Joseph took them at their word saying that bringing down Binyamin to Egypt would provide proof to him if indeed they had spoken truthfully. The brothers had no response to this. חי פרעה, “by the life of Pharaoh!” We must not assume that Joseph invoked Pharaoh’s name to swear a vain oath, one that he would not honour. We will demonstrate that when Joseph used the language of an oath he always kept it. In this instance, he wanted to know what the brothers would have done if they had found the brother of whom they had said that he had disappeared. They answered that they would have bought his freedom using all the money at their disposal if need be. When Joseph countered that this was all well and good if the owner of their missing brother were willing to sell him. However, supposing that the owner would not be prepared to do that, what would they do then? They answered that their purpose in coming to Egypt was to settle the matter either one way or another. Either they would be killed in the process or they would have to kill to release their long lost brother. Upon hearing this Joseph exclaimed: “by the life of Pharaoh I was right! You are spies!” The words “by the life of Pharaoh” meant “I will certainly not release you now that you have admitted that you are prepared to kill in order to gain your objective.” Joseph kept his word by not allowing Shimon to return to Canaan at this stage. When the brothers said: “we are twelve, all the sons of one man,” they meant that all twelve of them including their father were alive. The Torah only shows that they were not aware of the truth of their statement that all twelve brothers were alive.

Radak on Genesis 42:13:1

ויאמרו...בני איש אחד, they now felt the need to assert further that they were in fact honest and forthcoming by revealing that actually there were twelve of them, all sons of the same father, etc.

Radak on Genesis 42:13:2

את אבינו, they had left one brother to attend to the needs of their father during their absence

Radak on Genesis 42:13:3

איננו; the reason why they chose this ambiguous way of referring to the fate of their missing brother was to avoid being trapped. If they had said that their missing bother was dead, Joseph could have accused them of lying –in the event Joseph was alive and this ruler had knowledge of the fact.- They knew that Joseph had been sold to Egypt but had no knowledge beyond this. They had reason to fear that while a slave in Egypt and wanting to obtain his freedom he might have revealed his origins, implicating the brothers in having sold him. The fact that this slave, like they themselves was of Hebrew origin, may well have become known as he had been bought from Hebrews. Even the wife of Potiphar, when thwarted in her advances too him, suddenly refers to him in a derogatory fashion as “the Hebrew man her husband had brought into the house to belittle them, etc.” (39,14) The Chief of the cup-bearers had also referred to him as Hebrew slave. (41,12) However, while Joseph may have revealed or may not have been able to conceal that he was a Hebrew, it was by no means certain that he had also revealed details about his family, his father, etc. Neither would he have had reason to reveal how many brothers he had\, etc. Therefore, when referring to him, they decided to use the non committal ואיננו, meaning that they had no knowledge of where he was if he was still alive.

Rashi on Genesis 42:13:1

'ויאמרו שנים עשר עבדיך וגו AND THEY SAID, THY SERVANTS WERE TWELVE BRETHREN — [AND ONE IS NO MORE], and it is on account of that one who is no more that we dispersed ourselves through the city in order that we might search for him (Genesis Rabbah 91:6).

Rav Hirsch on Torah, Genesis 42:13:1

Sie erklärten ihm ihr Zusammenkommen aus ihrer Brüderlichkeit und gingen in die Spezialitäten ein, damit er sich eventuell erkundigen könne.

Sforno on Genesis 42:13:1

שנים עשר עבדיך אחים, בני איש אחד בארץ כנען, what we have said before can easily be proven. After all, our father is still alive in the land of Canaan. Both he and his neighbours will confirm what we have told you, i.e. that we used to be twelve brothers, that one went missing, and that the youngest remained to look after the affairs of our father’s household. You can confirm that we have spoken the truth by checking out all these details.

Steinsaltz on Genesis 42:13

The brothers, simple shepherds, were unsure how to defend themselves from the accusation of the Egyptian viceroy, who was responsible for the security of the entire realm. In their distress, they could do nothing other than tell the truth about themselves, even if the facts they offered had nothing to do with the matter at hand. They said: We, your servants, are twelve brothers, sons of one man in the land of Canaan; and behold, the youngest is with our father today, and one is absent.

Halakhah

Maternal brothers are only considered brothers for mourning and witness laws, not for inheritance, yibbum, or chalitzah, as fraternity is derived from the father alone.

Mishneh Torah, Levirate Marriage and Release 1:7

Maternal brothers are considered to be brothers only with regard to the laws of mourning (See Hilchot Aveilut 2:1.) and the laws of witnesses. (See Hilchot Edut 13:1.) With regard to the laws of inheritance, (See Hilchot Nachalot 1:6.) and the laws of yibbum and chalitzah, [maternal brothers] are considered as if they did not exist. For fraternity is derived from the father alone. (Yevamot 17b derives this concept from Genesis 42:13: "We are twelve brothers, the son of one father.")

Midrash

Jacob saw that there was grain in Egypt, even though he was not physically there, as he foresaw that his hope was in Egypt, symbolized by Joseph. Joseph recognized his brothers when they came to Egypt for food but they did not recognize him. Joseph tested his brothers by accusing them of being spies and keeping Simeon in prison until they brought Benjamin. The brothers had a spark of the Divine Spirit, as they referred to themselves and Joseph as sons of one man. The text highlights the importance of brotherhood and betrayal, emphasizing the covenant between siblings and the laws of honesty and trust.

Aggadat Bereshit 76:1

Chapter (75) 76: Torah [1] "Then Judah approached him" (Genesis 44:18). And scriptures say this: "Have we not all one Father? [Did not one God create us? Why do we break faith with one another, profaning the covenant of our ancestors?]" (Malachi 2:10). "We, your twelve servants, are brothers, the sons of one man in the land of Canaan" (Genesis 42:13). Not like the tents of the measure of mercy, nor like the Egyptians who bow down to every kind of idolatry, as it was said in the tribes of Egypt, "and do not defile yourselves [with the fetishes of Egypt]" (Ezekiel 20:7). But we trust in only one God who created us, as it is said, "Did not one God create us?" (Malachi 2:10). So why would one betray his brother? As it is said, "Why should you betray us, by secretly keeping the money you found in our sacks?" (Genesis 44:8). And you accuse us of theft, as it is said, "The man who found the cup" (Genesis 44:17). We violate the covenant that the Lord made with our forefathers, and not only that, but the laws that we have made among ourselves. As it is said, "If you are honest, leave one of your brothers here in prison" (Genesis 42:19). And you said, "Bring your youngest brother" (Genesis 44:23). Our father did not ask for it, yet we complied with his request, as it is said, "If I don't bring him back to you, I'll be guilty forever" (Genesis 43:9). And you say, "The man who found the cup" (Genesis 44:17). So where is the covenant that the Lord gave us in His Torah, saying, "Do not oppress one another" (Leviticus 25:17), and "You shall not work your brother like a slave" (Leviticus 25:39)? Why then would one betray his brother? (Malachi 2:10).

Bereshit Rabbah 91:6

Another matter, “Jacob saw that there was grain [shever] in Egypt” – was Jacob in Egypt that he saw grain in Egypt, such that the verse states: “Jacob saw that there was grain in Egypt”? But did he not say [differently] to his sons, [as it is stated]: “He saidBehold, I have heard [that there is grain in Egypt]”? It is, rather, that from the day that Joseph was abducted, the Divine Spirit left him, and he would see but not see, hear but not hear. (He had from the Divine Spirit a vague idea of things that he would not otherwise know, but he did not have a clear understanding of them. ) Why does it not say “there was food in Egypt,” but instead it is written: “That there was grain [shever] in Egypt”? Is it not already stated: “The entire land of Egypt was hungry”? Why does the verse state: “There was grain [shever]”? Rather, do not read it as “there was grain [shever],” but rather, “there was hope [sever],” as he foresaw that his hope was in Egypt. What was that? That was Joseph. “Jacob said to his sons: Why do you make yourselves conspicuous?” Jacob said to his sons: ‘You are mighty, you are handsome, do not enter through one gate and do not stand in one place, so that the evil eye will not have dominion over you.’ “Behold, I have heard that there is grain in Egypt. Go down there.” What is “go down”? He foresaw that they would descend and be enslaved in Egypt. Another matter, “go down there” – as anyone who purchases grain from the marketplace, descent is written in his regard. (This is because he is dependent upon market conditions for his basic sustenance (Etz Yosef). ) “Joseph’s brothers descended” (Genesis 42:3). The verse should have said: “The children of Israel.” It is that initially, they did not treat him with brotherhood and sold him, but ultimately they had regrets and were saying: ‘When will we descend to Egypt and return our brother to his father?’ When their father told them to descend to Egypt, they all came to a consensus to return him. Rabbi Yehuda bar Simon said: Joseph, too, knew that his brothers were descending to Egypt to acquire food. What did he do? He positioned guards at all the entrances and said to them: ‘See each one who enters to acquire food, and write his name and his father’s name.’ In the evening, they would bring the notes to him. This is what they did. When Jacob’s sons came, each and every one entered through his own gate, and they wrote their names. In the evening, they brought [Joseph] the notes. This one read: ‘Reuben son of Jacob,’ another read: ‘Simeon son of Jacob,’ and another ‘Levi,’ and likewise, all the gatekeepers, each one brought his own. Immediately, Joseph said: ‘Seal all the storehouses and keep open one storehouse.’ He gave their names to the proprietor of the storehouse. He said to him: ‘See, when these people come to you, apprehend them, and send them before me.’ Three days passed and they did not come. Immediately, Joseph took seventy mighty men from the king’s palace and dispatched them to the marketplace. They went and found them in the marketplace of harlots. What was the nature of their presence in the marketplace of harlots? It is that they said: ‘Our brother Joseph is fair of form and fair of appearance; perhaps he is in a tent.’ (Perhaps he was forced to work as a male prostitute (Matnot Kehuna). ) They apprehended them and brought them before Joseph. “Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:7). “Joseph recognized his brothers, but they did not recognize him” (Genesis 42:8). “Joseph remembered the dreams that he dreamed about them, and said to them: You are spies; to see the nakedness of the land you have come” (Genesis 42:9). “They said to him: No, my lord, but your servants have come to acquire food” (Genesis 42:10). “We are all the sons of one man; we are sincere, your servants have not been spies” (Genesis 42:11). “And he said to them: No, to see the nakedness of the land you have come” (Genesis 42:12). “They said: We, your servants, are twelve brothers, sons of one man in the land of Canaan and, behold, the youngest is with our father today, and one is absent” (Genesis 42:13). Immediately, “he acted as a stranger [vayitnaker] to them, and spoke harshly to them” – it teaches that he became like a stranger [nokhri] to them. He took the goblet and struck it. He said to them: ‘I see in my goblet that “you are spies.”’ They said to him: ‘“We are sincere”; however, this is what our father commanded us: Do not enter through one gate…’ He said to them: ‘What is the nature of your presence in the marketplace of harlots? Were you not afraid of the evil eye? Was that not your father’s command?’ They said to him: ‘We lost something and we were seeking it there.’ He said to them: ‘What was the lost item? I see in my goblet that two of you destroyed the big city of Shekhem, and then you sold your brother to Arabs.’ Immediately, they were shocked and said to him: “We, your servants, are twelve brothers, sons of…our father.” He said to them: ‘And where are the other two?’ They said to him: “One is absent” – dead; and “the youngest is with our father today.” He said to them: “Bring your youngest brother to me…” (Genesis 42:34). He took Simeon and incarcerated him before their eyes, because it was he who had pushed him into the pit. He separated him from Levi, so they would not conspire against him. Simeon said to his brothers: ‘So you did to Joseph, and so you seek to do to me?’ (You also sinned in the sale of Joseph. Do not leave me here; stay and bear the burden of punishment together with me (Maharzu). ) They said to him: ‘What shall we do? The people of our household will die of starvation.’ He said to them: ‘Do what you want. Now, I will see who will take me into prison.’ (Shimon planned to resist being taken to prison. ) At that moment, Joseph sent to Pharaoh and said to him: ‘Send me seventy of your mighty men, as I have found robbers and I seek to shackle them.’ At that time he sent them to him, and Joseph’s brothers were looking to see what he sought to do. Joseph said to those mighty men: ‘Take him into prison.’ When they drew near to him, he screamed at them. When they heard his voice, they fell on their faces and their teeth broke, as it is stated: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Manasseh was sitting before his father. His father said: ‘You get up.’ Immediately, Manasseh stood and struck him with one blow, took him into prison, and shackled him. [Joseph] said to [his brothers]: ‘This one will be incarcerated until you bring your brother “and your statements will be verified”’ (Genesis 42:20). Immediately, “Joseph commanded and they filled their vessels” (Genesis 42:25). They went to their father and related to him the entire incident. Their father responded and said to them: ‘Where is Simeon?’ They said: ‘He seized him for our youngest brother.’ He said to them: “You have bereaved me.” “Reuben spoke to his father, saying: Kill my two sons.” [Jacob] said to him: ‘Are your sons not my sons?’ Judah said to them: ‘Leave the elder until the bread is finished.’ (Jacob was refusing to send Benjamin. Judah advised his brothers not to continue pleading but to wait until the bread was finished, when Jacob would have to agree. ) Judah said to him: ‘Father, if Benjamin goes with us, perhaps he will be apprehended and perhaps he will not be apprehended. But if he does not go with us, we will all die of starvation. It is preferable that you forsake the uncertain and seize the certain.’ He said: ‘Who will guarantee him?’ He said to him: ‘I will,’ as it is stated: “I will guarantee him; from me you can demand him” (Genesis 43:9). That is why it is stated: “Jacob saw that there was grain [shever] in Egypt.” (The midrash interprets the word shever to mean disaster, as Jacob was afraid of the possibility that Benjamin would be harmed (Matnot Kehuna). Some commentaries suggest that this last line is an error and should not appear in the text (Nezer HaKodesh; Etz Yosef). )

Bereshit Rabbah 91:7

“Joseph saw his bothers [and he recognized them, but he acted as a stranger to them]” (Genesis 42:7) – Rabbi Yehoshua bar Neḥemya said: He became like a stranger to them. “Joseph recognized his brothers…” (Genesis 42:8) – Rabbi Levi and the Rabbis, Rabbi Levi said: When they fell into his hands: “Joseph recognized his brothers.” When he fell into their hands: “But they did not recognize him.” (He treated them as brothers when they descended to Egypt; they did not treat him as a brother when he came to them in Dotan.) The Rabbis say: He parted from them when they were bearded, so “Joseph recognized his brothers.” “But they did not recognize him,” as they parted from him when he was not bearded. “Joseph remembered…and said to them…[They said to him:] We are all the sons of one man” (Genesis 42:9–11) – they had a spark of the Divine Spirit. They said to him: ‘We and you are the sons of one man.’ “Joseph said to them: That is what I spoke to you, saying: You are spies” (Genesis 42:14). “They said: We, [your servants,] are twelve [brothers, sons of one man…and one is absent]” (Genesis 42:13) – He said to them: ‘Where is he?’ [They said:] ‘We sold him.’ He said to them: ‘For how much did you sell him?’ They said to him: ‘For five sela.’ He said to them: ‘And if a person would say to you: Give me five sela for him, and I will give him to you, would you do it?’ They said to him: ‘Yes.’ And if a person would say to you: ‘Give me double for him and I will give him to you, would you do it?’ They said: ‘Yes.’ ‘And if a person would say to you, even if you would give one thousand for him, we will not give him to you, what would you do?’ They said to him: ‘It is for that purpose that we descended, either to kill or to be killed.’ He said to them: “That is what I spoke to you, [saying: You are] spies.” “With this you shall be put to the test: As Pharaoh lives, you shall not depart from here, unless your youngest brother comes here” (Genesis 42:15). “Dispatch one of you and he will take your brother, and you shall be incarcerated, that your statements may be verified, whether there is truth with you; and if not, by Pharaoh’s life, you are spies” (Genesis 42:16). “With this you shall be put to the test: As Pharaoh lives” – when he would seek to take a false oath, he would take the oath by Pharaoh’s life. Rabbi Levi said: This is analogous to a goat that fled from the pasture and went to a widowed woman. What did she do? She stood, slaughtered it, flayed it, placed it in the bed, and covered it with a sheet. They came and sought it from her. She said: ‘This woman will tear from the flesh of this one and eat it if she knows about it.’ (She placed the goat on a bed as though it were a child, and swore that if she knew anything about the whereabouts of the goat, she would tear the flesh of “this one” and eat it. ) So, “as Pharaoh lives, you shall not depart…dispatch one of you.” “He gathered them into custody for three days” (Genesis 42:17). “He gathered them into custody for three days” – the Holy One blessed be He never leaves the righteous in distress for three days, and likewise they learned from Joseph, Jonah, Mordekhai, and David, and likewise it says: “He will revive us after two days; on the third day” (Hosea 6:2) of the tribes “He will raise us” (Hosea 6:2) (Meaning, “one the third day He will raise us,” just as Joseph released his brothers, the progenitors of the tribes, on the third day. ) – “Joseph said to them on the third day.”

Quoting Commentary

In Deuteronomy 13:7:2, Siftei Chakhamim explains that the term "brother" includes both paternal and maternal brothers, but the mention of "your mother's son" emphasizes the importance of paternal relationships. In Deuteronomy 25:5:1, Siftei Chakhamim clarifies that the requirement for brothers to be "together in their inheritance" to perform a levirate marriage applies only to paternal brothers, not maternal brothers who do not inherit each other. The comparison to the sons of Yaakov is not used to derive this law.

Siftei Chakhamim, Deuteronomy 13:7:2

Maternally. A vav is lacking, [and it means as if it said] ובן אמך (or your mother’s son). It is not correct to say that only a brother from the same father and mother is intended. For we find the term “brother,” indicates even a paternal brother, as in (Bereishis 42:13), “Your servants are twelve brothers,” and (below 25:5), “If brothers reside together.” Rather, the verse must be understood as if it said, “or.” [“Your mother’s son,” is written] because one’s paternal brother is more beloved to him than his maternal brother.

Siftei Chakhamim, Deuteronomy 25:5:1

Together in their inheritance, etc. I.e., only if they are “together in their inheritance,” meaning, that one inherits the other if one of them dies. This includes paternal brothers, but excludes maternal brothers who do not inherit one another. For all paternal relatives inherit a person, and not his maternal brothers. You might ask, why learn this from “together”? Why not derive it from a gezeira shava by comparing “brothers” here to “brothers” by the sons of Yaakov? It is written here “brothers,” and it is written there (Bereishis 42:13), “Your servants are twelve brothers, the son of one man, etc.” Just as there [“brothers” are] paternal, so here too “brothers” are] paternal! The answer is that since we find that even relatives are called “brothers” as it is written (ibid 13:8), “For we are kinsmen (אנשים אחים, lit. “people who are brothers”), you may have thought that even relatives are obligated to perform a levirate marriage, and as we find with Boaz. Therefore it is written “together,” together in their inheritance, etc. The Gemora in chapter 2 of Yevamos (17b) gives a different answer, see there. Re”m cites it, see there.

Talmud

Rabba explains that levirate marriage applies only to brothers from the same father, not the same mother, based on a verbal analogy between the term brotherhood in levirate marriage and the children of Jacob. The Gemara argues against deriving the meaning of brotherhood from forbidden relations, stating that the analogy to Jacob's children is preferable. Additionally, the Talmud discusses how a mamzer is considered a brother for levirate marriage purposes, and the Jerusalem Talmud clarifies that levirate marriage does not apply to maternal halfbrothers. Finally, Rabba derives the inheritance rights of paternal brothers from a verbal analogy between brothers in inheritance laws and Jacob's sons.

Bava Batra 110b:9

§ The mishna teaches: And paternal brothers inherit from one another and bequeath to each other. From where do we derive this halakha? Rabba said: It is derived from a verbal analogy between the word: Brothers, stated with regard to inheritance, and the word: Brothers, found in the verses concerning Jacob’s sons. When Jacob’s sons speak to Joseph, they state: “We, your servants, are twelve brothers, the sons of one man in the land of Canaan” (Genesis 42:13), and in the passage discussing inheritance the verse states: “And if he has no brothers, then you shall give his inheritance to his father’s brothers” (Numbers 27:10). Just as there, in the verse concerning Jacob’s sons, the word brothers is referring to paternal brothers and not maternal brothers, as the twelve of them shared only the same father, so too here, where this term is used with regard to inheritance, the verse is referring to paternal brothers and not maternal brothers.

Jerusalem Talmud Yevamot 1:1:24

“His maternal halfbrother’s wife. (One explains why the scenario described in Note 10 is intended, that there is no levirate among maternal halfbrothers.) ” It mentions here brotherhood and it is said there: “We, your servants, are twelve brothers.” Since the “brothers” mentioned there are paternal brothers, so the “brothers” mentioned here must be paternal brothers (See above, Note 37.) . Rebbi Jonathan said, it is said here dwelling and it says there dwelling. “You will inherit and dwell there (Deut. 17:13.) .” Since with “dwelling” mentioned there, inheritance is connected. so with “dwelling” mentioned here, inheritance is connected. Rebbi Abun bar Bisna in the name of Rebbi Jonathan from Bet Gubrin: “they dwell (Deut. 25:5. The argument is based on the expression “dwell together”. Cf. Sifry Deut. #288, first paragraph. The argument is hinted at in the Babli, 17b, as a side remark.) ”. Those whose dwelling is in one house. This excludes maternal halfbrothers where one goes to his own father’s house and the other one goes to his own father’s house.

Jerusalem Talmud Yevamot 1:1:7

It is written (Lev. 18:16.) : “The genitals of your brother’s wife you may not uncover.” One understands both his paternal and his maternal brothers’ wives, both the wife of a brother who lived concurrently with him or onewho did not live concurrently with him, whether he had children or did not have children (The verse is discussed in the Babli, 55a, independently from the verse quoted next. Therefore, the Babli engages in a series of arguments to indicate that “brother” in this verse has a wider meaning than “brothers” in Deut. 25:5; among them a reference to Lev. 18:9, where “sister” is expressly defined as at least a halfsister from any side. [A tannaitic source, Sifra Qedošim Pereq 11(8), restricts the meaning of “brother” in this verse to that in Deut. 25:5. Cf. R. Abraham ben David’s commentary ad loc.] The Yerushalmi has no need for an additional argument since this paragraph is still a continuation of the first one in this Halakhah, an application of the 12th exegetical rule (Note 13), only that the argument is inverted. Since we know that if something was permitted, forbidden, and permitted again, the set of second permissions must be a proper subset of that of first permissions, it is necessary that the restrictions applied to the meaning of “brother” in the second set cannot apply to the prohibition. {The Babli avoids using rules 7–13 of R. Ismael and never has systematic comparisons between arguments following R. Ismael and those following R. Aqiba.}) . She became permitted, excluded from this set, by levirate. Should I think unconditionally? It is said here (Deut. 25:5.) : “When brothers live together”; and it is said there (Gen. 42:13. להלן is a Babylonism; in true Galilean style it would be תמן. The parallel argument is in Babli 17b; because the constructive framework of the Yerushalmi is missing in the Babli, the latter has a lengthy discussion why the definition of “brother” for levirate is narrower than that for incest prohibitions.) : “We, your servants, are twelve brothers.” Since the “brothers” mentioned there are paternal brothers, so the “brothers” mentioned here must be paternal brothers.

Yevamot 17b:3

Rabba said: One learns the ruling that levirate marriage applies only to brothers from the same father by the verbal analogy between the term brotherhood used in the context of levirate marriage and the term brotherhood from the children of Jacob. Just as there, with regard to the children of Jacob, they are all brothers from the father and not from the mother, since they were from four different mothers, so too, here, in the case of levirate marriage, it is referring specifically to brothers from the father and not from the mother.

Yevamot 17b:4

The Gemara raises an objection: Why should we learn from the children of Jacob? Let it derive the meaning of the term brotherhood by verbal analogy to the term brotherhood from the verses discussing those with whom relations are forbidden. In the halakhot of forbidden relations, both paternal and maternal half brothers are considered brothers, and are thereby subject to such prohibitions as those against relations with a brother’s wife. The Gemara answers: The first analogy is preferable, as we infer “brothers” from “brothers.” The word “brothers” is stated both with regard to the children of Jacob and with regard to the halakhot of levirate marriage, whereas with regard to forbidden relations it says “your brother,” and one cannot make an inference to “brothers” from “your brother.”

Yevamot 22a:12

GEMARA: The Gemara asks: With regard to the statement that a brother of any kind causes his yevama to be required to perform levirate marriage, what additional case does this come to add? Rav Yehuda said: This adds the case of a mamzer, who, notwithstanding his status, is considered a brother. The Gemara wonders: But isn’t that obvious? He is his brother. The Gemara explains: This is necessary lest you say: Let us derive a verbal analogy between the word “brother” stated in the verse with regard to levirate marriage and “brother” stated with regard to the children of Jacob. Just as there, Jacob’s children are of unflawed lineage and not of flawed lineage and are not mamzerim, so too here, one might think that only brothers of unflawed lineage and not brothers of flawed lineage, i.e., mamzerim, obligate the yevama in levirate marriage. Therefore, this teaches us that a mamzer is considered a brother for the purposes of levirate marriage.

Targum

Twelve brothers, sons of one man in Canaan, tell Joseph that their youngest brother is with their father and one brother is no longer with them, but they do not know his fate (Onkelos Genesis 42:13, Targum Jonathan on Genesis 42:13).

Onkelos Genesis 42:13

They said, Your servants are twelve brothers, the sons of one man in the land of Canaan. Behold the youngest one is this day with our father, and one is no more.

Targum Jonathan on Genesis 42:13

They answered, Thy servants are twelve brothers, the sons of one man, in the land of Kenaan; and, behold, the youngest is tojday with our father, and one went from us, and we know not what hath been in his end!

וַיֹּ֥אמֶר אֲלֵהֶ֖ם יוֹסֵ֑ף ה֗וּא אֲשֶׁ֨ר דִּבַּ֧רְתִּי אֲלֵכֶ֛ם לֵאמֹ֖ר מְרַגְּלִ֥ים אַתֶּֽם׃ 14 J But Joseph said to them, “It is just as I have told you: You are spies!
Joseph accuses his brothers of being spies based on their detailed responses and demands they bring their youngest brother as a test of honesty, leading to Simeon remaining as a hostage. Despite their past actions, Joseph shows mercy, reveals himself, prays for them, and emphasizes divine intervention in the situation through Jacob's omission of all other names and mention of God before Joseph. The Targum Onkelos and Targum Jonathan both mention Joseph's accusation of his brothers as spies in Genesis 42:14.

Commentary

Joseph reiterates to his brothers that they are spies, as he had previously accused them of being, based on their detailed responses and intentions regarding their missing brother. He questions their true motives and tests their honesty by demanding the presence of their youngest brother. This situation leads to Simeon remaining with Joseph as a hostage.

Or HaChaim on Genesis 42:14:1

הוא אשר דברתי, "This is precisely what I have said (you came to spy)." Joseph meant: "I do not retract a single word from what I have said before." The word לאמור here means "I continue to say what I have said all along."

Or HaChaim on Genesis 42:14:2

It is also possible that Joseph meant: "When I accused you of spying this is exactly what I had in mind. You came to look for something you had lost. You yourselves have only confirmed it. The Midrash there describes the discussion about what the brothers were going to do if they located their brother and the owner would refuse to release him The word לאמור is an allusion to what the brothers had said they would do in such an event.

Radak on Genesis 42:14:1

הוא אשר דברתי, if you really spoke the truth that ten of you came as brothers, why did the eleventh not come also? As far as your claiming that he stayed home in order to attend to the needs of your father, what about your father’s wives and your own wives? Are they not able to cope with these chores during your absence?

Rashi on Genesis 42:14:1

הוא אשר דברתי THAT IS IT THAT I SPAKE UNTO YOU — The statement which I made — that you are spies — is true and certain. This is the meaning according to the literal sense of the words. A Midrashic explanation is: he said to them, “And if you find him (your brother) and they demand of YOU a large sum, would you redeem him?” They answered him, “Certainly!” He asked them, “If they tell you that they will not restore him to you for any sum of money, what would you do?” They replied, “That is what we have come for — to kill or to be killed”. Whereupon he retorted:הוא אשר דברתי אליכם THAT IS JUST WHAT I SAID TO YOU — you have come to kill the people of this city. I have divined by my goblet that two of you destroyed the great city of Shechem (Genesis Rabbah 91:7).

Rav Hirsch on Torah, Genesis 42:14:1

Das eben greift Josef auf. Weil euer Vater weiß, daß euer Vorhaben ein gefährliches ist, schickt er den Jüngsten nicht mit.

Sforno on Genesis 42:14:1

הוא אשר דברתי אליכם, the very one of whom you have said that he is no longer, whereas you refused to be specific about what happened to him, is the one who went back to report all that you have seen here, or that you have decided to stay a while in order to engage in spying.

Siftei Chakhamim, Genesis 42:14:1

The statement that I made, that you are spies... Rashi is answering the question: Does the verse not imply that the brothers, too, said they were spies? For we find Yoseif responding to them, “That is just what I said... you are spies.” Yet this cannot be true, for they said, “Your servants have never been spies.” Rashi answers: The word “that” (הוא) belongs at the end of the sentence. [Accordingly,] the verse means: “What I said to you, saying you are spies, that is the truth.” Some ask: What was it that led Yoseif to accuse them of being spies, causing him to say, “That is just what I said... you are spies”? Another question: How would bringing Binyamin verify that they were not spies? The answer is: First he said to them, “You are spies, for you entered through ten different gates of the city,” as Rashi explained. They replied, “We are all the sons of one man, and a man does not send all his sons together to spy, lest they be caught and all killed.” He said to them, “According to this, you surely are spies. Would a man send all his sons [to buy food] without leaving one or two to serve him? Perforce, your father sent [some of] you to spy the land, but since [each of] you was afraid to be caught and did not want to [be the one to] take the chance, your father was obliged to send all of you. Furthermore, he did this so that you could take counsel from ten, because “Salvation results from much counsel” (Mishlei 11:14). To this they replied, “Your servants are twelve brothers, and behold, the youngest one stayed with our father to serve him, while the ten of us went to search for our lost brother. None would do this as faithfully as his own brothers. We risked our lives to bring him back to his father, and entered through ten gates.” Yoseif replied, “That is just what I said to you. You are spies. You claim your brother is missing for many years, but you did not search for him until now! Surely you are lying, and you came to spy. And it is also a lie that you left one brother with your father to serve him. Therefore, you shall be tested in this manner. If your brother comes with you, it is questionable whether you are spies. But if he does not come, you definitely are spies, for the reasons I stated.” This answers all the questions. In the name of Maharshal I found somewhat similar to this.

Steinsaltz on Genesis 42:14

Joseph said to them: That is what I spoke to you, saying: You are spies. Your detailed presentation is very convincing, but those very details may be used to expose you as skilled liars and cunning spies.

Tze'enah Ure'enah, Miketz 63-64

“It is just as I have told you” [42:14]. Joseph said to his brothers. If you had found that much money was demanded to redeem Joseph, would you have redeemed him? They responded: we would gladly redeem him for all the money that would be desired for him. Joseph said: and if they would not want to hand him over, what would you do? They responded: we would risk our lives for it. Joseph immediately swore and said. I see from your words that you are spies. (Rashi, Genesis, 42:14.) Bahya writes here. Joseph swore falsely by the life of Pharaoh. He also swore a second time by the life of Pharaoh; you should not leave me. That is, you should not all leave. He had in mind that Simeon should remain with him as a hostage. (Bahya, Genesis, 42:13.)

Midrash

Joseph recognized his brothers when they came to Egypt, but they did not recognize him. He tested them by accusing them of being spies and demanded they bring their youngest brother. Joseph showed mercy to his brothers despite their past actions, and eventually revealed himself to them. He also prayed for them and showed compassion. Jacob omitted all other names and only mentioned God before Joseph, emphasizing divine intervention in the situation.

Aggadat Bereshit 73:3

[3] Another interpretation:"And El Shaddai did not need to say 'grant you mercy' but rather 'grant you mercy before the king,' or 'before the ruler,' just as it is written, 'and Joseph was the ruler, etc.'" (Genesis 42:6) Why does it say "before the man"? It could have just said to give you mercy before the king, or before the ruler, as it is written "and Joseph was the ruler, etc." (Genesis 42:6). And why did his mother call him by his name Joseph, as it is written "And she called his name Joseph" (Genesis 30:24), while Pharaoh called him Zaphenath-paneah ["treasury of the glorious rest"] (Genesis 41:45) and the Egyptians called him Avrech [father in wisdom.] (Genesis 41:43)? Jacob omitted all of these names and only said "And El Shaddai, etc." before the man. Why, when his father sent him to his brothers, did the angel who was assigned by God to watch over him find him wandering and ask him what he was looking for? As it is written "And a man found him, and behold he was wandering in the field" (Genesis 37:15), and he said to him "What are you looking for?" and he answered "I am looking for my brothers." Once he arrived there, they threw him into a pit, then took off his coat, and then sold him four times, as it is written "Thus says the Lord: For three transgressions of Israel, and for four, I will not turn away" (Amos 2:6). And when the tribes went down to Egypt, as soon as he saw them, he had compassion on them." As it is written, "And Joseph recognized them" (Genesis 42:8). "And he turned himself away from them and wept" (Genesis 42:24). Immediately, the angel descended and appeared to Joseph in the form of a man, and he said to him, "Why do you have mercy on these people? Don't you know how much they have troubled you? They threw you into a pit and sold you four times. He began to accuse them and said to Joseph, "Immediately he revealed himself to them" (Genesis 45:1). He said to them, "Don't you know that I am a magician? I take the cup, smell it, and make myself a magician. He said to them, "I know that you are spies, but if you are honest, then you are finished." (Genesis 42:19). When they came to Jacob and said to him, "What do you think the king of Egypt said to us? He is not merciful to us." Only one person knows where he sent us from, and he stands and accuses us before him, as it is written, "The man said, 'Your servant, our lord, has asked us about our family'" (Genesis 43:7). For the man said, "You are spies" (Genesis 42:14). He said to them, "There is a man who accuses you, so be kind to him, as it is written, 'And Almighty God will give you mercy before the man' (Genesis 43:14), and not only before this man, but before all nations, as it is written, 'give them compassion before those who carried them captive.' (I Kings 8:50)"

Bereshit Rabbah 91:7

“Joseph saw his bothers [and he recognized them, but he acted as a stranger to them]” (Genesis 42:7) – Rabbi Yehoshua bar Neḥemya said: He became like a stranger to them. “Joseph recognized his brothers…” (Genesis 42:8) – Rabbi Levi and the Rabbis, Rabbi Levi said: When they fell into his hands: “Joseph recognized his brothers.” When he fell into their hands: “But they did not recognize him.” (He treated them as brothers when they descended to Egypt; they did not treat him as a brother when he came to them in Dotan.) The Rabbis say: He parted from them when they were bearded, so “Joseph recognized his brothers.” “But they did not recognize him,” as they parted from him when he was not bearded. “Joseph remembered…and said to them…[They said to him:] We are all the sons of one man” (Genesis 42:9–11) – they had a spark of the Divine Spirit. They said to him: ‘We and you are the sons of one man.’ “Joseph said to them: That is what I spoke to you, saying: You are spies” (Genesis 42:14). “They said: We, [your servants,] are twelve [brothers, sons of one man…and one is absent]” (Genesis 42:13) – He said to them: ‘Where is he?’ [They said:] ‘We sold him.’ He said to them: ‘For how much did you sell him?’ They said to him: ‘For five sela.’ He said to them: ‘And if a person would say to you: Give me five sela for him, and I will give him to you, would you do it?’ They said to him: ‘Yes.’ And if a person would say to you: ‘Give me double for him and I will give him to you, would you do it?’ They said: ‘Yes.’ ‘And if a person would say to you, even if you would give one thousand for him, we will not give him to you, what would you do?’ They said to him: ‘It is for that purpose that we descended, either to kill or to be killed.’ He said to them: “That is what I spoke to you, [saying: You are] spies.” “With this you shall be put to the test: As Pharaoh lives, you shall not depart from here, unless your youngest brother comes here” (Genesis 42:15). “Dispatch one of you and he will take your brother, and you shall be incarcerated, that your statements may be verified, whether there is truth with you; and if not, by Pharaoh’s life, you are spies” (Genesis 42:16). “With this you shall be put to the test: As Pharaoh lives” – when he would seek to take a false oath, he would take the oath by Pharaoh’s life. Rabbi Levi said: This is analogous to a goat that fled from the pasture and went to a widowed woman. What did she do? She stood, slaughtered it, flayed it, placed it in the bed, and covered it with a sheet. They came and sought it from her. She said: ‘This woman will tear from the flesh of this one and eat it if she knows about it.’ (She placed the goat on a bed as though it were a child, and swore that if she knew anything about the whereabouts of the goat, she would tear the flesh of “this one” and eat it. ) So, “as Pharaoh lives, you shall not depart…dispatch one of you.” “He gathered them into custody for three days” (Genesis 42:17). “He gathered them into custody for three days” – the Holy One blessed be He never leaves the righteous in distress for three days, and likewise they learned from Joseph, Jonah, Mordekhai, and David, and likewise it says: “He will revive us after two days; on the third day” (Hosea 6:2) of the tribes “He will raise us” (Hosea 6:2) (Meaning, “one the third day He will raise us,” just as Joseph released his brothers, the progenitors of the tribes, on the third day. ) – “Joseph said to them on the third day.”

Midrash Tanchuma Buber, Miketz 17:3

What did Joseph do? He commanded them to bring to him the names of the people which were written down on each and every day. They came in on the first day and brought him the names of those who had entered < the country >, and so they informed him on each and every day. When Joseph's brothers came down, they all did not enter through one gate. (Gk.: pyle.) The gatekeeper said to < one of the brothers >: What is your name? He told him: Reuben ben Jacob ben Isaac. So it was also with Simeon, and so with all of them. They brought < the names > that had been written down to Joseph. When he read them, he knew that his brothers were there. He sent for his son, Manasseh. He said: See where they are going. Manasseh went and saw them going about in the marketplace. They went from this marketplace to that marketplace, from this alley to that alley. < Then Joseph > sent after them, and they came to him. When he saw them, he certainly recognized them, BUT (according to Gen. 42:7) HE BECAME A STRANGER UNTO THEM. What is the meaning of BUT HE BECAME A STRANGER UNTO THEM. R. Johanan said: He became a foreigner to them. (Ibid., cont.): AND HE SAID UNTO THEM: WHERE DO YOU COME FROM? He said to them (in vs. 9): YOU ARE SPIES. They said to him (in vs. 10, 13): NO, MY LORD, BUT YOUR SERVANTS HAVE COME TO BUY FOOD < … >. WE, YOUR SERVANTS ARE TWELVE BROTHERS. R. Johanan < drew on an Aramaic metaphor and > said: < The matter > is comparable to a raven who brought fire into its nest {i.e., a raven who brought fire into its nest}. (The scribe who copied Buber’s MS felt that this Hebrew rendering was necessary because the midrash renders the metaphor in Aramaic. Gen. R. 91:7 explains that the Holy Spirit lit up within them and made them blurt out that they were brothers.) He said to them: Are you brothers? They told him: Yes. Then why did you not all enter by one gate? Because our father ordered us < not to do > so because of the < evil > eye. He said to them (in vs. 16): BY PHARAOH'S LIFE YOU ARE SURELY SPIES. When < Joseph > swore falsely, he swore by Pharaoh's head. (Gen. R. 91:7.) To what is the matter comparable? To a woman who stole a lamb from the flock and fled. When the shepherd ran after her, she went home and covered it with a garment. The shepherd said to her: Have you seen a lamb? She said to him: May I eat of the flesh of this one lying on the bed, if I know anything < about it > ! So < it was with > Joseph. When he wanted to swear falsely, he swore by Pharaoh's life. (Gen. 42:10:) THEY SAID UNTO HIM: NO, MY LORD, BUT YOUR SERVANTS HAVE COME TO BUY FOOD. He said to them: You know that you are spies. Why have you gone and made the rounds of the whole country? They said to him: We had a brother, but we sold him as a slave. And from the hour that we sold him our father has sat around mourning over him. So we have come down < here > with money in our hands, saying: Wherever we find him, we will redeem him. He said to them: Can a person who sells something go back on it? They said to him: For this reason we came down with double < the money > on hand to redeem him. He said to them: What if < his owner > does not want to sell him? They said to him: Even though we are burned < alive > on his account, we will not move until we have redeemed him. He said to them (in Gen. 42:14): IT IS AS I SAID UNTO YOU: YOU ARE SPIES. What did he do (according to vs. 24)? THEN HE TOOK SIMEON FROM THEM < AND BOUND HIM BEFORE THEIR EYES >. He (Joseph) said < to himself >: He bound me and cast me into the pit; I also am binding him. What did they do? They loaded up, went to their father, AND (according to vs. 29) RELATED TO HIM ALL THAT HAD HAPPENED TO THEM. He said to them (in Gen. 43:2): GO AND BUY US A LITTLE FOOD. Judah said to him (in vs. 3): THE MAN SOLEMNLY WARNED US, SAYING: YOU SHALL NOT SEE MY FACE < UNLESS YOUR BROTHER IS WITH YOU >. He said to them: I will not send Benjamin even though I am killed. They said to him: It is better for you to lose one life and not seventy. What did he do? He gave them Benjamin and began to pray for them (in Gen. 43:14): AND MAY GOD ALMIGHTY GRANT YOU MERCY BEFORE THE MAN, seeing that (according to Gen. 42:30): THE MAN < THE LORD OF THE LAND > SPOKE < …HARSHLY >. He therefore said (in Gen. 43:14): BEFORE THE MAN. (I.e., Jacob prayed that the same man who had previously spoken harshly now would grant them mercy.)

Targum

Yoseif accuses his brothers of being spies in Genesis 42:14 according to both the Targum Onkelos and Targum Jonathan.

Onkelos Genesis 42:14

Yoseif said to them, That is just what I said to you, saying: you are spies.

Targum Jonathan on Genesis 42:14

And Joseph said to them, This is what I have spoken to you, saying, You are spies.

בְּזֹ֖את תִּבָּחֵ֑נוּ חֵ֤י פַרְעֹה֙ אִם־תֵּצְא֣וּ מִזֶּ֔ה כִּ֧י אִם־בְּב֛וֹא אֲחִיכֶ֥ם הַקָּטֹ֖ן הֵֽנָּה׃ 15 J By this you shall be put to the test: unless your youngest brother comes here, by Pharaoh, you shall not depart from this place!
In Chasidut, the Rebbe advises a woman to remain still as a test of faith, citing verses from Genesis and Jonah to illustrate that calmness will lead to a positive outcome. In Halakhah, God's knowledge is intrinsic to His being and beyond human comprehension, as shown in biblical references. In Jewish Thought, God is depicted as the intellectus, the ens intelligens, and the ens intelligible, all one and the same, with His attributes reflecting this unity. In Midrash, God seeks for Israel to love, honor, and have awe for one another, paralleling Joseph's actions that did not transgress the Ten Commandments. Ibn Ezra interprets Isaiah 48:10 as God choosing to refine his people through affliction rather than simply selecting them, rejecting the alternate interpretation. In Second Temple, Abraham is depicted as willing to take oaths in opposite directions, swearing by the health of Pharaoh in both positive and negative forms. In Targum, Onkelos and Targum Jonathan explain in Genesis 42:15 that the brothers will not be allowed to leave unless their youngest brother is brought to Egypt, as Pharaoh's life is sworn as a guarantee.

Chasidut

The Rebbe advised a woman to remain still as a test of faith, citing verses from Genesis and Jonah to illustrate that calmness will lead to a positive outcome.

Shivchei HaRan, An Account of His Pilgrimage to the Holy Land 14:12

The Rebbe said to her, “If you will only keep still, things will go well. This shall be your test (Genesis 42:15). Remain still, and you will see. The sea shall become calm for you” (Jonah 1:12).

Commentary

Joseph tests his brothers by demanding they bring their youngest brother with them to Egypt, showing that he would not believe their story without confirmation from him. Swearing by Pharaoh's life, Joseph ensures they will not leave until their brother comes, emphasizing the importance of their honesty. The brothers realize their own lack of mercy towards their brother when faced with the mercy shown by the man in Egypt.

Abarbanel on Torah, Genesis 42:15

In truth we are guilty. The man’s mercy towards their households reminded them of their own lack of mercy towards their brother. Alternatively, until now they thought he was simply cruel, but now that they saw otherwise they knew that what had befallen them was a punishment.

Or HaChaim on Genesis 42:15:1

בזאת תבחנו, "You will be tested as follows:" Joseph expressed readiness to put their words to the test by the yardstick they themselves had provided, although this was not sufficient proof for their claim that they had come to Egypt to obtain the release of their brother.

Or HaChaim on Genesis 42:15:2

Alternatively, Joseph meant that if their younger brother would confirm that all his brothers had come to Egypt to locate and free their lost brother, he, Joseph, would believe all they had said.

Rashi on Genesis 42:15:1

חי פרעה BY THE LIFE OF PHARAOH — If Pharaoh lives! Whenever he swore for the sake of appearance (literally, falsely) he swore by Pharaoh’s life (Genesis Rabbah 91:7).

Rashi on Genesis 42:15:2

אם תצאו מזה YE SHALL NOT GO FORTH FROM THIS i.e. from this place.

Sforno on Genesis 42:15:1

בזאת תבחנו, if he is not your brother, the youngest one of whom you spoke will not endanger his own life to come with you and to share your fate of the death penalty.

Siftei Chakhamim, Genesis 42:15:1

If Pharaoh lives. If understood literally, [חי פרעה means “Pharaoh’s life,” then the verse is not understandable. Thus Rashi added the word “if” (אם) so that it means, “If Pharaoh lives you shall not leave from here.” Accordingly, אם conveys a negative. It is like אם לדוד אכזב (Tehillim 89:36), which means, “I will not lie to David.” From our verse it follows that if you do leave, Pharaoh will not live. Yet, they left [with Yoseif’s permission], proving that “Whenever he swore falsely [he would swear by Pharaoh’s life].”

Steinsaltz on Genesis 42:15

With this you shall be put to the test: By Pharaoh’s life, you shall not depart from here unless your youngest brother comes here. Swearing on the life of Pharaoh is the most severe oath an Egyptian can utter. Joseph declared that they would not leave until their brother came; only in that way could he confirm their account.

Tur HaArokh, Genesis 42:15:1

כי אם בבוא אחיכם הנה, “unless your other brother comes here.” The reason Joseph was not suspecting them of bringing some other individual, claiming that he was their brother, was that all ten of them had features which showed unmistakably that they were closely related to one another.

Tze'enah Ure'enah, Miketz 62

“By Pharaoh” [42:15]. Joseph swore by the life of Pharaoh. You should not leave here. When he wanted to swear a falsehood, he swore by the life of Pharaoh. (Rashi, Genesis, 42:15.)

Halakhah

God's knowledge is intrinsic to His being, not separate from Him as it is for humans. His knowledge, life, and existence are all one, unlike created beings. He knows everything in terms of Himself, as all existence is dependent on Him. This concept is beyond human comprehension, as shown in biblical references to God's life being inseparable from Himself.

Mishneh Torah, Foundations of the Torah 2:10

The Holy One, blessed be He, recognizes His truth and knows it as it is. He does not know with a knowledge which is external to Him in the way that we know, for ourselves and our knowledge are not one. Rather, the Creator, may He be blessed, He, His knowledge, and His life are one from all sides and corners, in all manners of unity. Were He to live as life is [usually conceived], or know with a knowledge that is external from Him, there would be many gods, Him, His life, and His knowledge. The matter is not so. Rather, He is one from all sides and corners, in all manners of unity. Thus, you could say, "He is the Knower, He is the Subject of Knowledge, and He is the Knowledge itself." All is one. This matter is beyond the ability of our mouths to relate, [or our] ears to hear, nor is there [the capacity] within the heart of man to grasp it in its entirety. [In expression of this concept, Genesis 42:15] states: "chay (By the life) of Pharaoh" and [I Samuel 25:26] states "chay, (By the life) of your soul," but [I Samuel, ibid.] does not say: "chay, (By the life) of God" but chai Adonai, “As God lives.” [This shows] that the Creator and His life are not two, as are the lives of living beings or the lives of the angels. Thus, He does not recognize and know the creations in terms of the creations as we know them, but rather He knows them in terms of Himself. Thus, since He knows Himself, He knows everything, for the existence of everything else is dependent on Him.

Jewish Thought

God is the intellectus, the ens intelligens, and the ens intelligible, all one and the same, not constituting a plurality. He is identical with His attributes, such as knowledge, knower, and known, and life, living, and source of His own life. The Hebrew language reflects this unity by not allowing the expression "the life of God," but rather "the living God," to denote that God and His life are one. God's ownership of the universe allows Him to claim obedience from all creatures, and while choosing Israel based on relative merit, He grants privileges rather than making impossible demands, with Divine help continuing to be needed even after successful takeover of the land of Canaan.

Akeidat Yitzchak 92:1:11

"Behold the Heavens, and the Heavens of the Heavens, belong to the Lord, the earth and all there is therein." (10,14) This points out the difference between G'd and any other deities. Since the latter, not even laying claim to own the universe, cannot inspire "fear" as we have defined it, they are also unable to elevate man. G'd, by reason of His ownership of the universe, can claim obedience of all creatures. Should we ask that since He owns it all, what difference can one nation's claim to consideration by G'd make?, the answer given is "He only took a liking to your ancestors, to love them and their seed after them." (10,15) Even though the Jewish people are far from perfect, "like the lily amongst the thorns," G'd chose Israel because of its relative merit. By the time you have realised and appreciated the meaning of your national history, says Moses, you will have arrived at the stage of love for G'd. At that point performance of the mitzvot will no longer be an act of obedience, but an expression of your love for G'd the Lawgiver. Reviewing the whole chapter, one is forced to conclude that far from making impossible demands upon us, G'd is in fact granting us privileges. The etnachta, tone sign under the words "from you" in verse twelve, as well as under the word "today" in verse thirteen, supports our view that the lines between have to be read as if in parenthesis. The verse then reads "and now Israel what is it that the Lord asks of you this day; in order that you will be well off?..except to..." After all that, the passage describing the land of Israel as one that needs rainfall, as distinct from Egypt, is a reminder that even after attaining their reward and successful takeover of the land of Canaan, Divine help will continue to be needed. The land will only deliver its bounty to Israel when such Divine help is forthcoming. The second paragraph of the keriyat shema which follows, spells out the conditions for such Divine help, and the consequences should Israel fail to meet these conditions.

Eight Chapters 8:19

It is manifest that God is identical with His attributes and His attributes with Him, so that it may be said that He is the knowledge, the knower, and the known, and that He is the life, the living, and the source of His own life, the same being true of His other attributes. This conception is very hard to grasp, and thou shouldst not hope to thoroughly understand it by two or three lines in this treatise. There can only be imparted to thee a vague idea of it. (For an exhaustive discussion of the theories which M. merely mentions here, see Moreh, I, 50-51, on the attributes of God. See Munk, Guide, I, 50, p. 179 ff., passim; Kaufmann, ibid., p. 418 ff.; Cohen, Charakteristik, etc. in Moses ben Maimon, I, pp. 89-90.) Now, in consequence of this important axiom, the Hebrew language does not allow the expression Ḥe Adonai (the life of God) as it does Ḥe Fara'oh (Gen. XLII, 15.) (the life of Pharaoh), where the word ḥe (in the construct state) is related to the following noun, for the thing possessed and the possessor (in this case) are two different things. Such a construction cannot be used in regard to the relation of a thing to itself. Since the life of God is His essence, and His essence is His life, not being separate and distinct from each other, the word "life", therefore, cannot be put in the construct state, but the expression Ḥai Adonai (Ruth, III, 13.) (the living God) is used, the purpose of which is to denote that God and His life are one. (Cf. Yesode ha-Torah, II, 10, and Moreh, I, 58 (beg.). See Munk, Guide, I, p. 302, n. 3. The expressions חֵי אלהים (II Sam. II, 27), חֵי אל (Job XXVII, 2), and especially חֵי יהוה וחֵי נפשך (I Sam. XX, 3; XXV, 26, and II K. II, 2), and Jer. XXXVIII, 16 substantiate this novel linguistic argument of M. Amos VIII, 14 חֵי אלהיך דן is used in reference to the gods of idolators.)

Guide for the Perplexed, Part 1 68:1

You are acquainted with the well-known principle of the philosophers that God is the intellectus, the ens intelligens, and the ens intelligibile. These three things are in God one and the same, and do not in any way constitute a plurality. We have also mentioned it in our larger work, “Mishneh Torah,” and we have explained there that it is a fundamental principle of our religion, namely, that He is absolutely one, that nothing combines with Him; that is to say, there is no Eternal thing besides Him. On that account we say ḥai adonay, “the Lord liveth” (Ruth 3:13), and not ḥe adonay, “the life of the Lord,” for His life is not a thing distinct from His essence, as we have explained in treating of the inadmissibility of the attributes.

Midrash

God seeks for Israel to love, honor, and have awe for one another. Joseph's actions parallel the Ten Commandments, as he did not transgress them even in challenging situations. Joseph recognized his brothers, who did not recognize him, and acted wisely in difficult circumstances. Joseph's righteousness and wisdom led to rewards, such as being placed in a position of authority and having his sons honored during the dedication of the altar.

Bamidbar Rabbah 14:6

“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him (Referring to himself.) because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. (According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2).) He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] (Banot can also mean women.) ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. (Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6).) That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose (Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh.) between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).

Bamidbar Rabbah 14:7

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

Bereshit Rabbah 91:7

“Joseph saw his bothers [and he recognized them, but he acted as a stranger to them]” (Genesis 42:7) – Rabbi Yehoshua bar Neḥemya said: He became like a stranger to them. “Joseph recognized his brothers…” (Genesis 42:8) – Rabbi Levi and the Rabbis, Rabbi Levi said: When they fell into his hands: “Joseph recognized his brothers.” When he fell into their hands: “But they did not recognize him.” (He treated them as brothers when they descended to Egypt; they did not treat him as a brother when he came to them in Dotan.) The Rabbis say: He parted from them when they were bearded, so “Joseph recognized his brothers.” “But they did not recognize him,” as they parted from him when he was not bearded. “Joseph remembered…and said to them…[They said to him:] We are all the sons of one man” (Genesis 42:9–11) – they had a spark of the Divine Spirit. They said to him: ‘We and you are the sons of one man.’ “Joseph said to them: That is what I spoke to you, saying: You are spies” (Genesis 42:14). “They said: We, [your servants,] are twelve [brothers, sons of one man…and one is absent]” (Genesis 42:13) – He said to them: ‘Where is he?’ [They said:] ‘We sold him.’ He said to them: ‘For how much did you sell him?’ They said to him: ‘For five sela.’ He said to them: ‘And if a person would say to you: Give me five sela for him, and I will give him to you, would you do it?’ They said to him: ‘Yes.’ And if a person would say to you: ‘Give me double for him and I will give him to you, would you do it?’ They said: ‘Yes.’ ‘And if a person would say to you, even if you would give one thousand for him, we will not give him to you, what would you do?’ They said to him: ‘It is for that purpose that we descended, either to kill or to be killed.’ He said to them: “That is what I spoke to you, [saying: You are] spies.” “With this you shall be put to the test: As Pharaoh lives, you shall not depart from here, unless your youngest brother comes here” (Genesis 42:15). “Dispatch one of you and he will take your brother, and you shall be incarcerated, that your statements may be verified, whether there is truth with you; and if not, by Pharaoh’s life, you are spies” (Genesis 42:16). “With this you shall be put to the test: As Pharaoh lives” – when he would seek to take a false oath, he would take the oath by Pharaoh’s life. Rabbi Levi said: This is analogous to a goat that fled from the pasture and went to a widowed woman. What did she do? She stood, slaughtered it, flayed it, placed it in the bed, and covered it with a sheet. They came and sought it from her. She said: ‘This woman will tear from the flesh of this one and eat it if she knows about it.’ (She placed the goat on a bed as though it were a child, and swore that if she knew anything about the whereabouts of the goat, she would tear the flesh of “this one” and eat it. ) So, “as Pharaoh lives, you shall not depart…dispatch one of you.” “He gathered them into custody for three days” (Genesis 42:17). “He gathered them into custody for three days” – the Holy One blessed be He never leaves the righteous in distress for three days, and likewise they learned from Joseph, Jonah, Mordekhai, and David, and likewise it says: “He will revive us after two days; on the third day” (Hosea 6:2) of the tribes “He will raise us” (Hosea 6:2) (Meaning, “one the third day He will raise us,” just as Joseph released his brothers, the progenitors of the tribes, on the third day. ) – “Joseph said to them on the third day.”

Mekhilta DeRabbi Yishmael, Tractate Vayehi Beshalach 1:14

In what lies in the other ark it is written (Exodus 20) "I am the L–rd your G–d," and of Joseph it is written (Genesis 50:19) "Am I in the place of G–d?" In what lies in this ark it is written (Exodus 20) "There shall not be before you any other gods," and of Joseph it is written (Genesis 42:18) "It is G–d whom I fear." (Exodus 20) "You shall not take the name of the L–rd your G–d in vain." And of Joseph it is written (Genesis 42:15) "By the life of Pharaoh," (Joseph not swearing by "the life" of the L–rd.) (Exodus 20) "Remember the Sabbath day." Joseph (Genesis 42:16) "slaughter an animal and prepare it," "prepare" alluding to Sabbath eve, it being written here "prepare," and elsewhere (Exodus 16:5) "And it shall be on the sixth day that they shall prepare." (Exodus 20) "Honor your father." Joseph (Genesis 37:13) "And Israel said to Joseph: Are your brothers not grazing (the sheep) in Shechem? Go, and I will send you to them. And he said to him: Here I am" (at your service). Joseph knew that his brothers hated him, but he would not transgress the words of his father. (Exodus 20) "You shall not kill." He did not kill Potiphar (even though he could have.) (Exodus 20) "You shall not commit adultery." He did not commit adultery with the wife of Potiphar. (Exodus 20) "You shall not steal." He did not rob Pharaoh, viz. (Genesis 47:14) "And Joseph collected all of the money, etc." (Exodus 20) "You shall not testify falsely against your neighbor." Joseph did not tell his father what his brothers had done to him. Now does this not follow a fortiori, viz.: If he did not testify (against them) even truthfully, how much more so, falsely! (Exodus 20) "You shall not covet." He did not covet Potiphar's wife. It is written (Leviticus 19:17) "Do not hate your brother in your heart." And of Joseph it is written (Genesis 50:21) "And he counseled them and he spoke to their hearts." It is written (Leviticus 19:18) "You shall not take revenge and you shall not bear a grudge," and (in respect to Joseph, Genesis 50:20) "And you contemplated evil against me, but G–d contemplated it for the good." (Leviticus 25:36) "And let your brother live with you." (Genesis 47:12) "And Joseph sustained his father and his brothers, etc."...

Tanna DeBei Eliyahu Rabbah 26:1

This is what God said to Israel: My children what do I seek from you? I seek no more than that you love one another, and honor one another, and that you have awe for one another

Quoting Commentary

Ibn Ezra interprets Isaiah 48:10 as God choosing to refine his people through affliction rather than simply selecting them. He rejects the alternate interpretation that God tried his people instead of choosing them.

Ibn Ezra on Isaiah 48:10:3

בחרתיך I have chosen for thee, (A. V., I have chosen thee. According to I. E. we have to supply the infinitive to be tried.) Some say that בחנתיך═בחרתיך I have tried thee; in that sense the word is hap. leg. (As to בחן ═ בחר to try, comp. תתבחרון in the Targum corresponding with the Hebrew, תבחנו, ye shall be proved (Gen. 42:15, 16).) I take it in its usual meaning, I have chosen for thee to refine thee in the furnace of affliction, not in the silver refinery.

Second Temple

Abraham is depicted as willing to take oaths in opposite directions, swearing by the health of Pharaoh in both positive and negative forms, reflecting his ability to adapt to different cultural expectations and values (Genesis 42:15-16) [162].

On the Migration of Abraham 29:5

[162] Of his proneness to face both ways you may get an idea from the oaths which he is represented as taking, at one moment swearing “yea by the health of Pharaoh” (Gen. 42:16) and then on the contrary, “no, by the health of Pharaoh” (Gen. 42:15). The oath containing the negative is one that his father’s house would prescribe, being always a mortal foe to passion and wishing it dead; the other oath is one that Egypt might prescribe, for passion’s welfare is dear to it.

Targum

In Genesis 42:15, Onkelos and Targum Jonathan both explain that the brothers will not be allowed to leave unless their youngest brother is brought to Egypt, as Pharaoh's life is sworn as a guarantee.

Onkelos Genesis 42:15

You shall be tested in this manner. By Pharaoh’s life, you shall not leave from here unless your youngest brother comes here.

Targum Jonathan on Genesis 42:15

By that word you shall be proved. (By) the life of Pharoh you shall not go hence unless your youngest brother be brought hither.

שִׁלְח֨וּ מִכֶּ֣ם אֶחָד֮ וְיִקַּ֣ח אֶת־אֲחִיכֶם֒ וְאַתֶּם֙ הֵאָ֣סְר֔וּ וְיִבָּֽחֲנוּ֙ דִּבְרֵיכֶ֔ם הַֽאֱמֶ֖ת אִתְּכֶ֑ם וְאִם־לֹ֕א חֵ֣י פַרְעֹ֔ה כִּ֥י מְרַגְּלִ֖ים אַתֶּֽם׃ 16 J Let one of you go and bring your brother, while the rest of you remain confined, that your words may be put to the test whether there is truth in you. Else, by Pharaoh, you are nothing but spies!”
Chasidut teaches that teaching Torah to unworthy students can result in punishment, but imprisonment can rectify this. In the commentary on Genesis 42:16, Joseph tested his brothers' credibility by accusing them of being spies and eventually revealing his identity to them. The Noda BiYehudah commentary discusses the Hebrew grammar in Gen 42:16, focusing on the word "mimchem." In the Second Temple commentary, Abraham's contradictory oaths reflect conflicting values. Both Targums Onkelos and Jonathan recount Joseph testing his brothers in Genesis 42:16 by sending one to bring back their youngest brother while the rest remain locked up.

Chasidut

Teaching Torah to unworthy students can result in punishment and captivity, as seen with Rabbi Akiva. However, imprisonment can rectify this blemish, as seen in the case of Rabbi Shimon ben Yochai learning Torah from Rabbi Akiva. Not all astonishing passages in Kabbalah can be explained in writing, but a select few can be understood by those who are outstanding in the congregation and have a desire to learn.

Likutei Moharan, Part II 60:4:3

But when one teaches Torah to an unworthy student, and draws down His Godliness into his mind, that is actual captivity. His punishment is therefore captivity. And so Rabbi Shimon ben Yochai reasoned that this was why Rabbi Akiva was caught in captivity, as mentioned above. Imprisonment rectifies, and so the words he instilled in unworthy students are refined, as in “you will be imprisoned, so that your words may be tested” (Genesis 42:16). Rabbi Shimon ben Yochai therefore urged Rabbi Akiva to teach him Torah. By now teaching Torah to Rabbi Shimon ben Yochai, the aforementioned blemish of teaching Torah to unworthy students would be rectified.

Tanya, Part IV; Iggeret HaKodesh 25:40

You have now seen an explanation of a single passage from the well known books as a sample and token that indeed all “astonishing passages” have an explanation and meaningfulness for the students of Kabbalah. However, let them not hope for me to explain everything in writing. That is a hard and extensive labor and absolutely impossible. But if you so desire, send from among you one who is “outstanding in the congregation,” ((Cf. Sanhedrin 13b).) and, G–d willing, I will talk to him “face to face.” And may the L–rd be with my mouth when my words will flow, and may the utterances of my mouth find favor. (Psalms 19:15.)

Commentary

The imperative "bind yourselves" in Genesis 42:16:1 actually means "ye shall be bound," similar to an imperfect tense. The brothers did not dispatch one of them to bring Benjamin back to avoid worrying their father. Joseph's statement about being spies was a test of their credibility, as he knew that their family ties would be proven by the arrival of Benjamin. The brothers eventually agreed to leave Simeon behind as a test to establish their credibility.

Ibn Ezra on Genesis 42:16:1

AND YE SHALL BE BOUND. He’aseru (He’aseru is an imperative meaning bind yourselves. Now one cannot bind oneself, that is, put oneself in prison (Krinsky). Also, Simeon was bound, he did not bind himself (Filwarg). Hence I.E. points out that even though he’aseru is an imperative, here it has the meaning of an imperfect.) should be rendered: ye shall be bound. It is similar to u-mot (and die) in and die in the mount (Deut. 32:50). (Die is an imperative, but it has the meaning of an imperfect; i.e., it means you will die. See I.E.’s comments on Gen. 1:22.)

Or HaChaim on Genesis 42:16:1

שלחו מכם אחד, "Despatch one of you, etc." They did not do this as they were concerned that their father would worry needlessly about the fate of all the remaining brothers.

Or HaChaim on Genesis 42:16:2

Furthermore, they were convinced that if only one brother would arrive back in the land of Canaan their father would never allow Benjamin to travel. We only need to look at the strenuous efforts Yehudah had to make to obtain permission for Benjamin to travel even though all the brothers except Shimon had returned home. If all the brothers were in jail in Egypt there would be no chance at all of Jacob allowing the last of the brothers to risk his life also.

Or HaChaim on Genesis 42:16:3

It may also be that the brothers did not even consider being separated. The only reason that they eventually agreed to leave Shimon behind was that Joseph had made this a test of how they could establish their credibility. I shall explain this in greater detail in my commentary on verse 19.

Radak on Genesis 42:16:1

if you indeed speak the truth, as you claimed when you said that you are כנים, truthful, above board.

Rashi on Genesis 42:16:1

האמת אתכם means WHETHER THERE BE TRUTH IN YOU — therefore the ה has the vowel Patach, because it is a kind of question. And if you do not (ואם לא) bring) him חי פרעה כי מרגלים אתם BY THE LIFE OF PHARAOH, SURELY YOU ARE SPIES.

Rav Hirsch on Torah, Genesis 42:16:1

(16-17) Er ließ ihnen drei Tage Zeit, um ihre Lage ganz durchdenken zu können und um das Dringliche derselben auf sie einwirken zu lassen. Ihnen droht Gefahr, ihre Familien verhungern, es waren der Gründe genug, die wohl einen oder den andern von ihnen zu dem Entschluss bewegen konnten, den Vater durch List oder Gewalt von dem Benjamin zu trennen. Denn er konnte doch hinlänglich wissen, daß der Vater es nicht gutwillig zulassen würde.

Siftei Chakhamim, Genesis 42:16:1

Whether there is truth with you. Rashi is answering the question: האמת אתכם seems to show that Yoseif admitted that the truth was with them. But does this not contradict, “Your words will be tested,” which shows that he was in doubt about them? Thus Rashi said that the ה is in question form, conveying: “Is it so?”

Siftei Chakhamim, Genesis 42:16:2

If you do not bring him, then by Pharaoh’s life, you are spies. [Rashi knows this] because it cannot mean that “If you are not tested, then by Pharaoh’s life, you are spies.” For even if they are not tested, they are not necessarily spies.

Steinsaltz on Genesis 42:16

Dispatch one of you, and he will take your brother from his land, and you shall be incarcerated, that your statements will be verified, whether there is truth with you; and if not, by Pharaoh’s life, you are spies. Joseph’s suggestion is based on the reasonable assumption that when spies are captured, those who sent them might try to rescue them, but not by sending an additional agent to directly confront their captors. Therefore, the arrival of their youngest brother would attest to their family ties and refute the charge of military espionage.

Tze'enah Ure'enah, Miketz 65

“Let one of you go” [42:16]. Joseph said: send one of you who will bring Benjamin, your small brother, and you go into prison. Thus, we will see that you are no spies. They all went to prison immediately and on the third day Joseph came to them and said: I fear the Holy One. Therefore, let one of you sit in prison and the rest of you take grain to your father. Bring your small brother here to me.

Midrash

Joseph recognized his brothers when they came to Egypt, but acted as a stranger to them. He tested his brothers by accusing them of being spies and eventually revealed his identity to them. Joseph's actions were guided by his fear of God and his adherence to moral principles, even in difficult situations. The brothers' reunion with Joseph ultimately led to reconciliation and forgiveness.

Aggadat Bereshit 76:3

[3] Another interpretation: "Rejoicing in His inhabited world." These are the tribes who sought to nullify something from the Torah. When Joseph saw the dream and said, "And behold, the sun, and the moon" (Genesis 37:9), they said to him, "Shall you indeed reign over us?" (Genesis 37:8). Once he left, they said to each other, "Come, let us kill him" (Genesis 37:20), etc. The Holy One, Blessed be He, said to them, "You seek to abolish something from the Torah and said, 'Let us be killed for it,' let us see who will uphold his words. He only did it when Joseph was sold as a slave and became a ruler, as it is said, 'And Joseph was the ruler, etc.' And Joseph's brothers came, etc. (Genesis 42:6). He began to accuse them of being spies (Genesis 42:9), they said to him, 'No, my lord, your servants have come, etc.' (Genesis 42:10-11), he said to them, 'No, you are thieves who sell your siblings as slaves. Send one of you etc.' (Genesis 42:16). And in the end, when the cup was found in Benjamin's hand, he began to say, 'Who stole the cup? Benjamin, son of a thief mother, for Rachel stole, etc.' (Genesis 31:19). 'Behold, you are the thief,' they began to say to him, 'What shall we say to my lord?' (Genesis 44:16) 'About Joseph,' he replied, 'What shall we speak?' (Genesis 44:16) 'and how shall we justify ourselves?'(Genesis 44:16) 'but] God has found [a way to exact punishment for] the [former] sin of your servants.'(Genesis 44:16) God said to them, 'What could you have abolished one thing for which you said, "Let us be killed for it?" Yet you seek to make yourselves slaves and He does not want that, as it is said, "Far be it from me to do so," etc.' (Genesis 44:17). "He who mocks them [God's words], will play the fool [or 'will be played for a fool'] in his own land [or 'in his own country']." [refer: Mishneh Torah, Torah Study 6:11]

Bereshit Rabbah 91:7

“Joseph saw his bothers [and he recognized them, but he acted as a stranger to them]” (Genesis 42:7) – Rabbi Yehoshua bar Neḥemya said: He became like a stranger to them. “Joseph recognized his brothers…” (Genesis 42:8) – Rabbi Levi and the Rabbis, Rabbi Levi said: When they fell into his hands: “Joseph recognized his brothers.” When he fell into their hands: “But they did not recognize him.” (He treated them as brothers when they descended to Egypt; they did not treat him as a brother when he came to them in Dotan.) The Rabbis say: He parted from them when they were bearded, so “Joseph recognized his brothers.” “But they did not recognize him,” as they parted from him when he was not bearded. “Joseph remembered…and said to them…[They said to him:] We are all the sons of one man” (Genesis 42:9–11) – they had a spark of the Divine Spirit. They said to him: ‘We and you are the sons of one man.’ “Joseph said to them: That is what I spoke to you, saying: You are spies” (Genesis 42:14). “They said: We, [your servants,] are twelve [brothers, sons of one man…and one is absent]” (Genesis 42:13) – He said to them: ‘Where is he?’ [They said:] ‘We sold him.’ He said to them: ‘For how much did you sell him?’ They said to him: ‘For five sela.’ He said to them: ‘And if a person would say to you: Give me five sela for him, and I will give him to you, would you do it?’ They said to him: ‘Yes.’ And if a person would say to you: ‘Give me double for him and I will give him to you, would you do it?’ They said: ‘Yes.’ ‘And if a person would say to you, even if you would give one thousand for him, we will not give him to you, what would you do?’ They said to him: ‘It is for that purpose that we descended, either to kill or to be killed.’ He said to them: “That is what I spoke to you, [saying: You are] spies.” “With this you shall be put to the test: As Pharaoh lives, you shall not depart from here, unless your youngest brother comes here” (Genesis 42:15). “Dispatch one of you and he will take your brother, and you shall be incarcerated, that your statements may be verified, whether there is truth with you; and if not, by Pharaoh’s life, you are spies” (Genesis 42:16). “With this you shall be put to the test: As Pharaoh lives” – when he would seek to take a false oath, he would take the oath by Pharaoh’s life. Rabbi Levi said: This is analogous to a goat that fled from the pasture and went to a widowed woman. What did she do? She stood, slaughtered it, flayed it, placed it in the bed, and covered it with a sheet. They came and sought it from her. She said: ‘This woman will tear from the flesh of this one and eat it if she knows about it.’ (She placed the goat on a bed as though it were a child, and swore that if she knew anything about the whereabouts of the goat, she would tear the flesh of “this one” and eat it. ) So, “as Pharaoh lives, you shall not depart…dispatch one of you.” “He gathered them into custody for three days” (Genesis 42:17). “He gathered them into custody for three days” – the Holy One blessed be He never leaves the righteous in distress for three days, and likewise they learned from Joseph, Jonah, Mordekhai, and David, and likewise it says: “He will revive us after two days; on the third day” (Hosea 6:2) of the tribes “He will raise us” (Hosea 6:2) (Meaning, “one the third day He will raise us,” just as Joseph released his brothers, the progenitors of the tribes, on the third day. ) – “Joseph said to them on the third day.”

Mekhilta DeRabbi Yishmael, Tractate Vayehi Beshalach 1:14

In what lies in the other ark it is written (Exodus 20) "I am the L–rd your G–d," and of Joseph it is written (Genesis 50:19) "Am I in the place of G–d?" In what lies in this ark it is written (Exodus 20) "There shall not be before you any other gods," and of Joseph it is written (Genesis 42:18) "It is G–d whom I fear." (Exodus 20) "You shall not take the name of the L–rd your G–d in vain." And of Joseph it is written (Genesis 42:15) "By the life of Pharaoh," (Joseph not swearing by "the life" of the L–rd.) (Exodus 20) "Remember the Sabbath day." Joseph (Genesis 42:16) "slaughter an animal and prepare it," "prepare" alluding to Sabbath eve, it being written here "prepare," and elsewhere (Exodus 16:5) "And it shall be on the sixth day that they shall prepare." (Exodus 20) "Honor your father." Joseph (Genesis 37:13) "And Israel said to Joseph: Are your brothers not grazing (the sheep) in Shechem? Go, and I will send you to them. And he said to him: Here I am" (at your service). Joseph knew that his brothers hated him, but he would not transgress the words of his father. (Exodus 20) "You shall not kill." He did not kill Potiphar (even though he could have.) (Exodus 20) "You shall not commit adultery." He did not commit adultery with the wife of Potiphar. (Exodus 20) "You shall not steal." He did not rob Pharaoh, viz. (Genesis 47:14) "And Joseph collected all of the money, etc." (Exodus 20) "You shall not testify falsely against your neighbor." Joseph did not tell his father what his brothers had done to him. Now does this not follow a fortiori, viz.: If he did not testify (against them) even truthfully, how much more so, falsely! (Exodus 20) "You shall not covet." He did not covet Potiphar's wife. It is written (Leviticus 19:17) "Do not hate your brother in your heart." And of Joseph it is written (Genesis 50:21) "And he counseled them and he spoke to their hearts." It is written (Leviticus 19:18) "You shall not take revenge and you shall not bear a grudge," and (in respect to Joseph, Genesis 50:20) "And you contemplated evil against me, but G–d contemplated it for the good." (Leviticus 25:36) "And let your brother live with you." (Genesis 47:12) "And Joseph sustained his father and his brothers, etc."...

Midrash Tanchuma Buber, Miketz 17:3

What did Joseph do? He commanded them to bring to him the names of the people which were written down on each and every day. They came in on the first day and brought him the names of those who had entered < the country >, and so they informed him on each and every day. When Joseph's brothers came down, they all did not enter through one gate. (Gk.: pyle.) The gatekeeper said to < one of the brothers >: What is your name? He told him: Reuben ben Jacob ben Isaac. So it was also with Simeon, and so with all of them. They brought < the names > that had been written down to Joseph. When he read them, he knew that his brothers were there. He sent for his son, Manasseh. He said: See where they are going. Manasseh went and saw them going about in the marketplace. They went from this marketplace to that marketplace, from this alley to that alley. < Then Joseph > sent after them, and they came to him. When he saw them, he certainly recognized them, BUT (according to Gen. 42:7) HE BECAME A STRANGER UNTO THEM. What is the meaning of BUT HE BECAME A STRANGER UNTO THEM. R. Johanan said: He became a foreigner to them. (Ibid., cont.): AND HE SAID UNTO THEM: WHERE DO YOU COME FROM? He said to them (in vs. 9): YOU ARE SPIES. They said to him (in vs. 10, 13): NO, MY LORD, BUT YOUR SERVANTS HAVE COME TO BUY FOOD < … >. WE, YOUR SERVANTS ARE TWELVE BROTHERS. R. Johanan < drew on an Aramaic metaphor and > said: < The matter > is comparable to a raven who brought fire into its nest {i.e., a raven who brought fire into its nest}. (The scribe who copied Buber’s MS felt that this Hebrew rendering was necessary because the midrash renders the metaphor in Aramaic. Gen. R. 91:7 explains that the Holy Spirit lit up within them and made them blurt out that they were brothers.) He said to them: Are you brothers? They told him: Yes. Then why did you not all enter by one gate? Because our father ordered us < not to do > so because of the < evil > eye. He said to them (in vs. 16): BY PHARAOH'S LIFE YOU ARE SURELY SPIES. When < Joseph > swore falsely, he swore by Pharaoh's head. (Gen. R. 91:7.) To what is the matter comparable? To a woman who stole a lamb from the flock and fled. When the shepherd ran after her, she went home and covered it with a garment. The shepherd said to her: Have you seen a lamb? She said to him: May I eat of the flesh of this one lying on the bed, if I know anything < about it > ! So < it was with > Joseph. When he wanted to swear falsely, he swore by Pharaoh's life. (Gen. 42:10:) THEY SAID UNTO HIM: NO, MY LORD, BUT YOUR SERVANTS HAVE COME TO BUY FOOD. He said to them: You know that you are spies. Why have you gone and made the rounds of the whole country? They said to him: We had a brother, but we sold him as a slave. And from the hour that we sold him our father has sat around mourning over him. So we have come down < here > with money in our hands, saying: Wherever we find him, we will redeem him. He said to them: Can a person who sells something go back on it? They said to him: For this reason we came down with double < the money > on hand to redeem him. He said to them: What if < his owner > does not want to sell him? They said to him: Even though we are burned < alive > on his account, we will not move until we have redeemed him. He said to them (in Gen. 42:14): IT IS AS I SAID UNTO YOU: YOU ARE SPIES. What did he do (according to vs. 24)? THEN HE TOOK SIMEON FROM THEM < AND BOUND HIM BEFORE THEIR EYES >. He (Joseph) said < to himself >: He bound me and cast me into the pit; I also am binding him. What did they do? They loaded up, went to their father, AND (according to vs. 29) RELATED TO HIM ALL THAT HAD HAPPENED TO THEM. He said to them (in Gen. 43:2): GO AND BUY US A LITTLE FOOD. Judah said to him (in vs. 3): THE MAN SOLEMNLY WARNED US, SAYING: YOU SHALL NOT SEE MY FACE < UNLESS YOUR BROTHER IS WITH YOU >. He said to them: I will not send Benjamin even though I am killed. They said to him: It is better for you to lose one life and not seventy. What did he do? He gave them Benjamin and began to pray for them (in Gen. 43:14): AND MAY GOD ALMIGHTY GRANT YOU MERCY BEFORE THE MAN, seeing that (according to Gen. 42:30): THE MAN < THE LORD OF THE LAND > SPOKE < …HARSHLY >. He therefore said (in Gen. 43:14): BEFORE THE MAN. (I.e., Jacob prayed that the same man who had previously spoken harshly now would grant them mercy.)

Midrash Tanchuma, Nasso 28:1

(Numb. 7:48:) “On the seventh day it was the prince of the Children of Ephraim.” This text is related (to Ps. 60:9), “Gilead is Mine and Manasseh is Mine; Ephraim also is My chief stronghold; Judah is My scepter.” Resh Laqish said, “If the idolaters should say to you that the Holy One, blessed be He, does not enliven the dead, say to them, ‘See here, Elijah bears witness that I enlivened the dead through his hand.’ (Cf. Numb. R. 14:1.) Ergo (in Ps. 60:9), ‘Gilead is mine,’ as Elijah was of the inhabitants of Gilead. (Ibid., cont.:) ‘And Manasseh is Mine.’ If they should say to you that the Holy One, blessed be He, does not receive repentant sinners, say to them, ‘See here, Manasseh bears witness that I received him through repentance, since it is stated (in II Chron. 33:13), “When he (i.e., Manasseh) prayed unto him, He (i.e., the Holy One, blessed be He,) granted his request, heard his [entreaty,] and restored him to Jerusalem and to his kingdom […].”’ Ergo (in Ps. 60:9), ‘and Manasseh is Mine.’ (Ibid., cont.:) ‘Ephraim also is My chief stronghold.’ And if they say to you that the Holy One, blessed be He, does not attend to (pqd) barren women, say to them, ‘See here, Elkanah of Mount Ephraim bears witness that I attended to (pqd) his wife Hannah, as stated (in I Sam. 2:21), “For the Lord visited (pqd) hannah; [so she conceived and bore three sons and two daughters].”’ (Ibid., cont.:) ‘Judah is my scepter.’ If they say to you that the Holy One, blessed be He, does not rescue from the fire, say to them, ‘See here, Hananiah and his friends bear witness that I rescued them from the fire, as stated (in Dan. 1:6), “Now among those from the Children of Judah were Daniel, Hananiah, Mishael, and Azariah.”’ Ergo (in Ps. 60:9), ‘Judah is my scepter.’” Another interpretation (of Ps. 60:9), “Gilead is Mine”: If someone says to you, “Why did Elijah build an altar up on Mount Carmel and sacrifice on it, when the Temple existed at that time? For Moses has said (in Lev. 17:3–4), ‘If any single person from the house of Israel slaughters [an ox, a lamb or a goat in the camp]…, And does not bring it unto the entrance of the tent of meeting [to offer a sacrifice to the Lord before the Tabernacle of the Lord, blood guilt shall be imputed to that person],’” say to him, “Everything that Elijah did, he did for the name of the Holy One, blessed be He, and by divine command. (yTa‘an. 2:8 (65d); Lev. R. 22:9.) It is so stated (in I Kings 18:36), ‘And it came to pass at the time of the offering of the oblation (minhah), the prophet Elijah drew near and said […, and that I have done all these things at Your bidding].’” Ergo (in Ps. 60:9), “Gilead is Mine.” (Ibid., cont.:) “And Manasseh is Mine.” If someone says to you, “Why did Gideon sacrifice in a high place (bamah); see here, it was forbidden because there was Shiloh in existence?” [In answer to this question,] R. Abba bar Lahana said, “Gideon did seven [unlawful] things: (yMeg. 1:14 (or 12) (72c); Zev. 14:6; M. Sam. 13; see Tem. 28b-29a.) (1) He sacrificed a bull which had been worshipped, (2) a bull which had been set aside (for idolatry), (3) he built an altar, (4) he cut wood [for it] from the asherah, (5) he sacrificed at night, (6) without the high priest, and (7) he was among idol-serving priests. Yet whatever he did, he did by divine command. It is so stated (in Jud. 6:25-26), ‘And it came to pass during that night that the Lord said to him, “Take the bull ox that belongs to your father […]”’” Ergo (in Ps. 60:9), “and Manasseh is Mine.” (Ibid., cont.:) “Judah is my scepter.” If someone says to you, “See here, David transgressed against a negative commandment,” (Buber, n. 147, suggests that the allusion is to the Bathsheba incident (II Sam. 11). This interpretation is suggested by citation of Ps. 51:15 which follows, since according to the introduction of this Psalm, David wrote it when Nathan came to him to condemn him for the Bathsheba affair. Cf. also Numb. R. 14:1, which alludes in this context to David building an altar and offering sacrifices on a high place (II Sam. 24:18-25 // I Chron. 21:18-26).) the Holy One, blessed be He, said, “Say to him, ‘David taught the penitents, like a scribe teaching children.’” It is so stated (in Ps. 51:15), “Let me teach transgressors your ways and the sinners shall return unto You.” Ergo (in Ps. 60:9), “Judah is My scepter. (Ibid.:) “Ephraim also is My chief stronghold.” If someone says to you, “Why did Joshua profane the Sabbath in Jericho,” say to him, “He acted on divine command.” It is so stated (in Joshua 6:2), “Then the Lord said unto Joshua, ‘See, I have given Jericho into your hand […].’” It is also written (in vss. 3-4), “So you shall go around the city […]; thus shall you do for six days. And seven priests […]; but on the seventh day you shall go around the city seven times, [and the priests shall blow on the shofars].’” And how is it shown that it was on the Sabbath? In that there are never seven days without a Sabbath. (See yShab. 1:3 or 8 (4ab); Gen. R. 14:10; Seder Olam Rabbah 11.) Ergo, “Ephraim also is My chief stronghold.” Now Joshua did yet another thing on his own initiative, which was not told to him. When Jericho was conquered, it was Sabbath. He said, “All of the Sabbath is holy, so whatever we conquer on the Sabbath will be holy to the Lord, as stated (in Josh. 6:19), “But all the silver and gold, and vessels of bronze and iron, are holy to the Lord […].” R. Berekhyah the Priest Berabbi said, “He treated it like a city condemned (for idolatry), and in the case of a city condemned (for idolatry) it is forbidden [to derive] benefit [from it]. Thus it is stated (in Deut. 13:17), ‘and you shall burn with fire the city with all its plunder, wholly for the Lord your God.’” R. Judah bar Shallum the Levite said, “[Joshua] taught Israel what the Holy One, blessed be He, said to Israel (in Numb. 15:20), ‘You shall set aside the first of your dough [as a hallah offering].’ Joshua said, ‘In as much as we conquered it first, we shall dedicate all its booty to the most high.’ The Holy One, blessed be He, said, ‘In as much as you have done so, see, your offering is supporting your tribe and overriding the Sabbath.’ Thus it is stated (in Numb. 7:48), ‘On the seventh day it was the prince of the Children of Ephraim (who made the offering).’” This text is related (to Eccl. 8:4–5), “For a king's word is supreme […]. Whoever observes a commandment shall not know anything evil.” And so it says (in II Sam. 23:3), “The God of Israel has spoken; the Rock of Israel has said to me, ‘One who governs over a person, who governs righteously the fear of God.” And who is the one who governs over his [evil] drive. (See above, Gen. 5:6.) One who does the will of the Omnipresent. And who is this? This was Joseph, the father of [Ephraim], the father of the father of Joshua ben Nun. What is written about him (in Gen. 39:7–8)? “And it came to pass after these things that his master's wife cast her eyes upon Joseph […]. But he refused […].” The Holy One, blessed be He, said to him, “You did not heed her. By your life, I am making you king over Egypt. Then they all shall obey you, as stated (in Gen. 41:55), “then Pharaoh said to all Egypt, ‘Go unto Joseph.’” It also says (in vs. 40), “You shall be over my house,” and the children of my palace (Lat.: praetorium; Gk.: praitorion.) shall do nothing without your consent. So it says (in Gen. 42:6), “Now Joseph was the governor over the land.” Because he governed his [evil] drive, he became governor over the land. (Gen. 39:2:) “And he was a successful man. It was only necessary to say "righteous man." Why is “successful man,” written? The Holy One, blessed be He, said to [Joseph], “You achieved what the first Adam did not achieve.” (I.e., unlike Adam, Joseph resisted temptation and overcame his evil drive.) Successful (rt.: tslh) simply means achievement. Thus it is stated (in II Sam. 19:18), “and they crossed (rt.: tslh) the Jordan ahead of the king.” (The context is the successful return of King David to Jerusalem after his forces had achieved the defeat of Absalom. Cf. also Gen. R. 86:4.) The Holy One, blessed be He, said to him, “No sacrifice by an individual overrides the Sabbath; yet by your life, the sacrifice by your son (Ephraim) will override the Sabbath, because of the good work (mitswah) that you did (in resisting temptation).” Ergo (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim, Elishama ben Ammihud.” R. Azariah said, “The Holy One, blessed be He, said to him, [i.e.] to Joseph, ‘You have kept the commandment (mitswah) (from Exod. 20:13 = Deut. 5:17), of “You shall not commit adultery.” So you have fulfilled the Torah before I gave it. By your life, no tribe shall come between your two sons with a sacrifice. Instead (according to Numb. 7:48) Ephraim [shall bring an offering] on the seventh day; and (according to Numb. 7:54) Manasseh, on the eighth day.’” R. Meir and R. Joshua ben Qorhah were interpreting the names, “Elishama [means], he (Joseph) heeded (shama') my God (Eli), and he did not heed his mistress. Ben Ammihud (‘MYHWD) means, His glory (HWDW) was with me (‘MY) and not with another. Similarly also in the case of (Numb. 7:54), Gamaliel ben Pedahzur [prince of the Children of Manasseh, means that] Joseph said, God (El) has recompensed (gamal) my people with a good recompense (gemulim).’ Ben pedahzur (pdhtswr) means, the Rock (tswr) redeemed (pdh) me from my distress of the prison. And so is it written (according to Ps. 18:21), ‘The Lord rewarded me according to my righteousness; according to the purity of my hands…’” R. Samuel bar Abba said, “What is the meaning of ‘according to the purity of my hands?’ According to the purity of my hands, because I was pure through good works.” (yTa’an. 3:12 (or 10) (67a).) (Ps. 18:21:) “The Lord rewarded me.” How? When someone is poor, he trusts in the Holy One, blessed be He; but when he [becomes] wealthy, he trusts in his wealth and has no fear of [God]. However, when Joseph was a slave, he feared the Lord. When his mistress enticed him with words, he said to her (in Gen. 39:9), “then how shall I do this great evil and sin against God?” Also when he became king he added [to his] fear [of the Holy One, blessed be He], as stated (in Gen. 42:18), “And Joseph said to them on the third day, ‘Do this and live, for I fear God.’” And when his brothers came down to him a second time (according to Gen. 43:16), “When Joseph saw Benjamin with them, [he said… ‘Slaughter and prepare (wehakhen) an animal, for the men will eat with me at noon].’” (Because this verse uses the word, wehakhen, and because the same word also occurs in Exod. 16:5, it is assumed that the conditions of Exod. 16:5 apply here to Gen. 43:16.) Now surely it is not customary for kings to prepare [food] one day ahead for the next. R. Johanan said, “It was the Sabbath, as stated (in Gen 42:16, ‘and prepare.’ And prepare only means [preparation for] the Sabbath, as stated (in Exod. 16:5), ‘And it shall come to pass on the sixth day, that when they prepare.’” (Mekhilta deRabbi Ishmael, Beshallah, 1; Numb. R. 14:2; TDER 24 (or 26), p. 131.) The Holy One, blessed be He, said to him, “You have kept the Sabbath before it was given. By your life, I will have the son of your son offer [his sacrifice] on the Sabbath day, as stated (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim.”

Responsa

The commentator in Noda BiYehudah I, Orach Chaim 2:22 discusses the Hebrew grammar of the word "mimchem" found in the personal present or plural present, as in "you [plural] send" in Gen 42:16. The extra letter mem in "mimchem" is not present in the phrase "from you" in Deut. 1:17, leading to the reading of "meekehm" instead of "mimchem."

Noda BiYehudah I, Orach Chaim 2:22

Indeed, I have no business dealing with the rules of Hebrew grammar – specifically this word – which I have only found in the personal present or plural present as in “you [plural] send”. (Technically there is an ‘extra mem in mimchem, meaning ‘from you’ The verse referenced is from Gen 42:16 ) It can also be seen in “Any matter that is difficult from you” (This from Deut. 1:17 The extra letter mem is not there (and may be the reason the letter is ‘dotted’ by a dagesh) to be read as ‘meekehm’ instead of ‘mimchem’.) .

Second Temple

Abraham is shown to be ambiguous in his loyalties and beliefs, as demonstrated by his contradictory oaths in Genesis 42:15 and 42:16. One oath reflects his father's house's values of restraint and control over passion, while the other oath aligns with Egypt's emphasis on the importance of passion.

On the Migration of Abraham 29:5

[162] Of his proneness to face both ways you may get an idea from the oaths which he is represented as taking, at one moment swearing “yea by the health of Pharaoh” (Gen. 42:16) and then on the contrary, “no, by the health of Pharaoh” (Gen. 42:15). The oath containing the negative is one that his father’s house would prescribe, being always a mortal foe to passion and wishing it dead; the other oath is one that Egypt might prescribe, for passion’s welfare is dear to it.

Targum

In Genesis 42:16, both Targums Onkelos and Jonathan recount the story of Joseph testing his brothers by sending one of them to bring back their youngest brother, while the rest remain locked up to prove the truth of their words, warning them that if they are not truthful they will be considered spies by Pharaoh.

Onkelos Genesis 42:16

Send one of you and let him bring your brother. You will remain locked up and your words will be tested whether there is [you speak] any truth with you. If not, by Pharaoh’s life, you are spies.

Targum Jonathan on Genesis 42:16

Send one of you, and bring your brother; but you shall be bound, and your words be proved if the truth is with you: and if not, (by) the life of Pharoh you are spies.

וַיֶּאֱסֹ֥ף אֹתָ֛ם אֶל־מִשְׁמָ֖ר שְׁלֹ֥שֶׁת יָמִֽים׃ 17 J And he confined them in the guardhouse for three days.
Through giving charity joyfully, one can redeem their soul from captivity within the forces of evil and remove the debt owed to these negative forces that rule over their heart, as explained in Tanya, Part IV; Iggeret HaKodesh 4:12. Joseph imprisoned his brothers for three days to instill fear, test their reactions, and ensure their families did not suffer hunger, without causing physical harm or financial loss, as seen in commentary on Joseph's actions. In Bereshit Rabbah 91:7, Joseph tests his brothers to see if they have changed, while in Esther Rabbah 9:2, Haman's wife advises him to hang Mordekhai on a gibbet. Both Ibn Ezra and Chizkuni interpret Exodus 19:15 as being prepared for the third day, with no additional day added by Moses, using examples from other biblical verses. Targum Jonathan and Onkelos explain that Joseph kept his brothers in prison for three days as punishment.

Chasidut

Through giving charity joyfully, one can redeem their soul from captivity within the forces of evil and remove the debt owed to these negative forces that rule over their heart, as explained in Tanya, Part IV; Iggeret HaKodesh 4:12.

Tanya, Part IV; Iggeret HaKodesh 4:12

Thus, now, at the time that he disburses the fruits of his toil and gives unto the L–rd with joy and gladness, he, thereby, redeems his soul from the pit. (Par. Job 33:28.) That is, (he redeems) the innermost point of his heart which was in a state of exile and captivity within the coarse or thin husk (kelipah), as it is written: “Guard your heart from every mishmar” (Proverbs 4:23.) —the meaning of mishmar being a prison. (See Rashi on Genesis 42:17.) Thus, now, through this charity, it was redeemed from the chitzonim. (The forces of evil; see above, Epistle 3, note 28.) This is also periah, a notion of “removing a debt,” (Cf. Mishnah, Bava Batra 10:7, Shevuot 7:7; Bava Batra 174a; etc.) for he had become indebted and subjected to the chitzonim that ruled in him over the innermost point of his heart. And this is the meaning of “and her captives (shaveha), (The word שביה may be traced to the root שוב, to return (thus reading: her repatriates), or to the root שבה to capture (thus reading: her captives).) through tzedakah.”

Commentary

Joseph gathered his brothers into custody for three days to instill fear in them, demonstrate his fear of God, and ensure their families did not suffer hunger. This was done without causing physical harm or financial loss. The term "ward" refers to a prison house, indicating that Joseph imprisoned his brothers to test their reactions and see if they would agree to leave one of them behind as a hostage.

Radak on Genesis 42:17:1

ויאסוף, he caused them mental pain without touching their bodies or causing them financial loss.

Ramban on Genesis 42:17:1

AND HE PUT THEM ALL TOGETHER INTO A WARD THREE DAYS. This he did in order to frighten them and to make them believe that it is G-d he fears, (Verse 18 here.) meaning that it is because of his fear of G-d that he is releasing them lest the people of their households perish from hunger. This is the meaning of his words, The rest of you, go and take grain home to your starving households. (Verse 19 here.) Besides, they would not have consented to leave the one [Simeon] (See Verse 24.) behind except for the purpose of saving all their families.

Rashi on Genesis 42:17:1

משמר WARD — the prison-house.

Siftei Chakhamim, Genesis 42:17:1

Prison. I.e., משמר does not mean that he merely placed guards (שומרים) over them, for in v. 19 it is written יֵאָסֵר בבית משמרכם (imprisoned in your place of משמר). Rashi did not explain on 41:10 that משמר means prison because there it is clearly written in 40:3 that it was a בית הסוהר (jail).

Steinsaltz on Genesis 42:17

He gathered them into custody, where they remained for three days.

Tur HaArokh, Genesis 42:17:1

ויאסוף אותם אל משמר, “he put all of them together in jail.” This was intended to instill fear in them. He also wanted to demonstrate that he was a G’d-fearing individual so that when he eventually released all but one of them it was so that their families should not suffer hunger and deprivation merely because of a suspicion he had that they were spies. He also wanted to see if they would leave one of them as a hostage. Seeing that they would not agree to this voluntarily, he first jailed all of them.

Midrash

In Bereshit Rabbah 91:7, Joseph recognizes his brothers, but they do not recognize him. He tests them to see if they have changed. In Esther Rabbah 9:2, Haman's wife advises him to hang Mordekhai on a gibbet, and different trees offer themselves for it. In Aggadat Bereshit 76:4, Judah approaches Joseph and he cannot restrain himself, showing his strength.

Aggadat Bereshit 76:4

[4] Another interpretation: "And Judah approached him." As it is said in scripture: 'One on one they shall approach' (Job 41:11), not like the way animals are destined to fight with Leviathan, animals butting at Leviathan with their horns, and Leviathan emits fire and overcomes the animals, as it is said 'From his nostrils smoke comes forth' (Job 41:12). So too was Joseph, who was called the firstborn bull, he clashed his horns against his brothers, took them and imprisoned them, as it is said 'And he gathered them into custody for three days' (Genesis 42:17). Once Judah came forward and Joseph could not restrain himself, therefore it is said, 'The lion is mightiest among the beasts, [And recoils before none.]' (Proverbs 30:30).

Bereshit Rabbah 91:7

“Joseph saw his bothers [and he recognized them, but he acted as a stranger to them]” (Genesis 42:7) – Rabbi Yehoshua bar Neḥemya said: He became like a stranger to them. “Joseph recognized his brothers…” (Genesis 42:8) – Rabbi Levi and the Rabbis, Rabbi Levi said: When they fell into his hands: “Joseph recognized his brothers.” When he fell into their hands: “But they did not recognize him.” (He treated them as brothers when they descended to Egypt; they did not treat him as a brother when he came to them in Dotan.) The Rabbis say: He parted from them when they were bearded, so “Joseph recognized his brothers.” “But they did not recognize him,” as they parted from him when he was not bearded. “Joseph remembered…and said to them…[They said to him:] We are all the sons of one man” (Genesis 42:9–11) – they had a spark of the Divine Spirit. They said to him: ‘We and you are the sons of one man.’ “Joseph said to them: That is what I spoke to you, saying: You are spies” (Genesis 42:14). “They said: We, [your servants,] are twelve [brothers, sons of one man…and one is absent]” (Genesis 42:13) – He said to them: ‘Where is he?’ [They said:] ‘We sold him.’ He said to them: ‘For how much did you sell him?’ They said to him: ‘For five sela.’ He said to them: ‘And if a person would say to you: Give me five sela for him, and I will give him to you, would you do it?’ They said to him: ‘Yes.’ And if a person would say to you: ‘Give me double for him and I will give him to you, would you do it?’ They said: ‘Yes.’ ‘And if a person would say to you, even if you would give one thousand for him, we will not give him to you, what would you do?’ They said to him: ‘It is for that purpose that we descended, either to kill or to be killed.’ He said to them: “That is what I spoke to you, [saying: You are] spies.” “With this you shall be put to the test: As Pharaoh lives, you shall not depart from here, unless your youngest brother comes here” (Genesis 42:15). “Dispatch one of you and he will take your brother, and you shall be incarcerated, that your statements may be verified, whether there is truth with you; and if not, by Pharaoh’s life, you are spies” (Genesis 42:16). “With this you shall be put to the test: As Pharaoh lives” – when he would seek to take a false oath, he would take the oath by Pharaoh’s life. Rabbi Levi said: This is analogous to a goat that fled from the pasture and went to a widowed woman. What did she do? She stood, slaughtered it, flayed it, placed it in the bed, and covered it with a sheet. They came and sought it from her. She said: ‘This woman will tear from the flesh of this one and eat it if she knows about it.’ (She placed the goat on a bed as though it were a child, and swore that if she knew anything about the whereabouts of the goat, she would tear the flesh of “this one” and eat it. ) So, “as Pharaoh lives, you shall not depart…dispatch one of you.” “He gathered them into custody for three days” (Genesis 42:17). “He gathered them into custody for three days” – the Holy One blessed be He never leaves the righteous in distress for three days, and likewise they learned from Joseph, Jonah, Mordekhai, and David, and likewise it says: “He will revive us after two days; on the third day” (Hosea 6:2) of the tribes “He will raise us” (Hosea 6:2) (Meaning, “one the third day He will raise us,” just as Joseph released his brothers, the progenitors of the tribes, on the third day. ) – “Joseph said to them on the third day.”

Esther Rabbah 9:2

“The king said to her: What troubles you, Queen Esther, and what is your request… Esther said: If it pleases the king, let the king and Haman come today to the banquet… The king said: Hasten Haman…The king and Haman came to the banquet that Esther had prepared…Haman emerged on that day joyful and glad of heart, but upon Haman’s seeing Mordekhai at the king’s gate, and he did not stand, and he did not move on his account, Haman became filled with fury…Haman restrained himself…and brought his supporters and Zeresh his wife, etc.” (Esther 5:3–5; 8–10). Among all of them, there was no one capable of giving counsel like Zeresh his wife. He [Haman] had three hundred and sixty-five advisers, corresponding to the days of the solar year. His wife said to him: The person [Mordekhai] about whom you are asking, “If he is of the progeny of the Jews…you will not prevail against him” (Esther 6:13) – unless you approach him with cleverness, with [a strategy] that has never been attempted against members of his nation. If you drop him into a fiery furnace, Ḥananya and his cohorts have already been rescued [from it]; if [you place him in] the lions’ den, Daniel already emerged from it. If you incarcerate him in prison, Joseph already emerged from it. If you ignite a fire in a vat beneath him, Menashe [king of Judah] already pleaded, and the Holy One blessed be He acceded to his plea and he emerged from it. If you exile him to the wilderness, his ancestors already procreated in the wilderness, and they were confronted with numerous ordeals and passed them all and were rescued. If you blind his eyes, Samson took numerous Philistine lives when he was blind. Rather, hang him on a gibbet, as no member of his people has survived it. Immediately, “the matter was pleasing to Haman and he prepared the gibbet” (Esther 5:14). From what tree was that gibbet crafted? The Rabbis said: When he came to prepare it, the Holy One blessed be He called to all the trees of Creation: ‘Who will give [of its wood] so this wicked one [Haman] will be hanged on it?’ The fig said: ‘I will give of myself, as Israel brings first fruits from me. Moreover, Israel was likened to the first fruits [of a fig]; that is what is written: “Like a first fruit on a fig tree in its first season”’ (Hosea 9:10). The grapevine said: ‘I will give of myself, as Israel was analogized to me; that is what is written: “You transported a vine from Egypt”’ (Psalms 80:9). The pomegranate said: ‘I will give of myself, as Israel was analogized to me; as it is stated: “Your temple is like a pomegranate slice”’ (Song of Songs 4:3). The nut said: ‘I will give of myself, as Israel was likened to me; that is what is written: “I have descended to the nut garden”’ (Song of Songs 6:11). The citron said: ‘I will give of myself, as Israel takes from me for a mitzva; that is what is written: “You shall take for you on the first day the fruit of a pleasant tree…”’ (This verse refers to the mitzva to take the four species on Sukkot. Rabbinic tradition identifies the “pleasant tree” as the citron.) (Leviticus 23:40). The myrtle said: ‘I will give of myself, as Israel was analogized to me; as it is stated: “And he was standing among the myrtles”’ (Zechariah 1:8). The olive said: ‘I will give of myself, as Israel was analogized to me; as it is stated: “The Lord called your name a flourishing olive-tree, fair of fruit and form”’ (Jeremiah 11:16). The apple said: ‘I will give of myself, as Israel was analogized to me; as it is stated: “Like an apple tree among the trees of the forest, so is my beloved among the boys” (Song of Songs 2:3), and as it is written: “And the fragrance of your face like apples”’ (Song of Songs 7:9). The palm said: ‘I will give of myself, as Israel was analogized to me; that is what is written: “This, your stature, is likened to a palm”’ (Song of Songs 7:8). Acacia trees and cypress trees said: ‘We will give of ourselves, as the Sanctuary was crafted and the Temple was constructed from us.’ The cedar and the date said: ‘We will give of ourselves, as we are analogized to the righteous, as it is stated: “The righteous man flourishes like a palm tree; like a cedar in Lebanon he grows tall”’ (Psalms 92:13). The willow says: ‘I will give of myself, as Israel was analogized to me, as it is stated: “Like willows by streams of water” (Isaiah 44:4); and they take from me for the mitzva of the four species in the lulav.’ At that moment, the thorn said before the Holy One blessed be He: ‘Master of the universe, I, who have nothing to ascribe [litlot] to myself, I will give of myself, and that impure one will be hanged [veyitaleh]. My name is thorn, and he [Haman] is a painful thorn; it is appropriate for a thorn to be hanged on a thorn.’ They found [suitable wood from a thorn] and erected [the gibbet]. When they brought it before Haman, he prepared it at the entrance to his house and measured himself on it to show his servants how Mordekhai should be hanged on it. A divine voice replied to him: ‘The tree is suitable for you; this tree has been prepared for you since the six days of Creation.’ The Rabbis there [i.e. Babylonia] say: Where in the Torah is there [an allusion] to Haman? It is, as it is stated: “Was it from the tree [hamin haetz]” (Genesis 3:11), which is expounded to read: Haman haetz. Another matter: “it was on the third day” (Esther 5:1). Israel is never subject to trouble for more than three days, as in Abraham’s regard it is written: “On the third day, Abraham lifted his eyes and saw the place from a distance” (Genesis 22:4). The tribes, “he gathered them into custody for three days” (Genesis 42:17). Jonah, as it is stated: “Jonah was in the innards of the fish three days and three nights” (Jonah 2:1). And the dead will live only after three days, as it is stated: “On the third day He will raise us” (Hosea 6:2). (At the resurrection of the dead, all will be revived for the day of judgement, when some will be granted “eternal life,” and others will receive “reproaches and everlasting abhorrence” (Daniel 12:2). The midrash here is stating that the righteous will experience the anxiety of the impending judgement for three days before they are granted eternal life.) This miracle, too, transpired after three days of their fasting; that is what is written: “It was on the third day, that Esther donned royalty” (Esther 5:1). She sent and invited Haman to a banquet with the king on the fifteenth of Nisan. Once they ate and drank, Haman said: ‘The king promotes me, his wife honors me, and there is no one in the kingdom greater than I am,’ and his heart was overjoyed; that is what is written: “Haman emerged on that day joyful and glad of heart” (Esther 5:9).

Quoting Commentary

Both Ibn Ezra and Chizkuni explain that the phrase "be ready against the third day" in Exodus 19:15 means to be prepared for the third day, with no additional day added by Moses. They both provide examples from other biblical verses to support their interpretation of the phrase.

Chizkuni, Exodus 19:15:2

לשלשת ימים, according to the plain meaning of these words the meaning is: “in anticipation of the third day.” According to the plain meaning, Moses did not add an additional day of preparation (sanctification) as suggested by some scholars. Other examples of a similar formulation in the Bible as here are Genesis 42,17: ויאסוף אותם אל משמר שלשת ימים, “Joseph put them in jail for three days.” Or, in the verse following: ויאמר אליהם יוסף ביום השלישי, “Joseph said to them on the third day;” or Genesis 40,19: בעוד שלשת ימים, “within another three days;” and in the verse following: ויהי ביום השלישי, “it was on the third day;” or Exodus 19,16: ויהי ביום השלישי, “it was on the third day;” there are numerous other examples.

Ibn Ezra on Exodus; Perush HaArokh 19:15:1

BE READY AGAINST THE THIRD DAY. The meaning of li-sheloshet yamim is, for the third day. According to the plain meaning of the text, Moses did not add a day by himself. (Verse 11 tells us that God told Moses, ve-hayu nekhonim la-yom ha-shelishi (and be ready against the third day). However, our verse reports that Moses told Israel, heyu nekhonim li-sheloshet yamim (be ready against the third day). According to the Rabbinic sage Rabbi Jose, Moses told Israel be ready for three days (which is the literal meaning of heyu nekhonim li-sheloshet yamim). That is, God will reveal himself to you on the fourth day. Moses thus added another day on his own. See Sabbath 87a.) I will bring two faithful witnesses, (That there is no difference between li-sheloshet ha-yamim and la-yom ha-shelishi.) both of which are found in this book. Now it is written, And he put them all together into ward three days (sheloset yamim) (Gen. 42:17). It is then written, And Joseph said unto them the third day (yom ha-shelishi) (Gen. 42:18). Scripture also states, within yet three days (sheloshet yamim) shall Pharaoh lift up thy head from off thee (Gen. 40:19). It is then written, And it came to pass the third day (ba-yom ha-shelishi) (Gen. 40:20). (We thus see that Scripture interchanges sheloshet yamim and yom ha-shelishi. Hence they must have one meaning.) Similarly here, heyu nekhnim li-sheloshet yamim [means be ready for the third day].

Targum

Joseph kept his brothers in prison for three days as punishment. (Onkelos Genesis 42:17, Targum Jonathan on Genesis 42:17)

Onkelos Genesis 42:17

He [then] put them together in prison for three days.

Targum Jonathan on Genesis 42:17

And he kept them together in the house of confinement three days.

וַיֹּ֨אמֶר אֲלֵהֶ֤ם יוֹסֵף֙ בַּיּ֣וֹם הַשְּׁלִישִׁ֔י זֹ֥את עֲשׂ֖וּ וִֽחְי֑וּ אֶת־הָאֱלֹהִ֖ים אֲנִ֥י יָרֵֽא׃ 18 J On the third day Joseph said to them, “Do this and you shall live, for I fear God.
In Genesis 42:18, Joseph teaches the lesson that determination to do God's will is accounted for even when immediate execution is impossible, as shown by the brothers' eventual actions. The Torah warns against being drawn to physical pleasures while eating, emphasizing that eating should be solely for sustenance and to maintain health. In Shemot Rabbah 26:3, Moses instructs Joshua to choose men for war against Amalek, highlighting Joshua's readiness to lead Israel into the Land and the significance of his lineage from Ephraim. Abraham's conduct is commended for resisting lusts and passions and fearing God.

Chasidut

Joseph's words to his brothers in Genesis 42:18 are analyzed in Kedushat Levi, with the positioning of certain words questioned and the immediate action of the brothers in bringing Binyamin to Egypt considered. It is suggested that Joseph wanted to teach the lesson that determination to do God's will is accounted for even when immediate execution is impossible, as shown by the brothers' eventual actions. Joseph's insistence on Binyamin coming to Egypt was not based on distrust, as the brothers later realized and accepted responsibility for their situation in jail. (Kedushat Levi, Genesis, Miketz 6)

Kedushat Levi, Genesis, Miketz 6

Genesis 42,18. “on the third day Joseph said to them: ‎‎‘do this and live, seeing that I am G’d fearing. If you are ‎truthful, one of your brothers will be kept captive, etc.” ‎The position of the words: ‎את האלוקים אני ירא‎ in this verse is ‎puzzling. We would have expected it at the beginning of the ‎verse. Furthermore, the words: ‎ויעשו כן‎, “the brothers did so,” ‎is strange, as it gives the impression that the brothers ‎immediately brought Binyamin to Egypt, something that is ‎impossible. The brothers not only first had to return to their ‎father’s house in Canaan, but, as the Torah testified they ‎procrastinated until they ran short of food before their father ‎agreed to let Binyamin travel with them. (Genesis 43,13) Perhaps ‎the lesson Joseph wanted to teach the brothers was that if one ‎determines to do G’d’s will, this will be accounted as if one had ‎already done so, when the circumstances make immediate ‎execution of the task at hand impossible. Joseph told the brothers ‎that their lives would be secure once they had made up their ‎minds to carry out his demand. The Torah confirms this by ‎describing the brothers as if they had immediately brought ‎Binyamin to Egypt. Joseph was at pains to demonstrate to the ‎brothers that his insistence that Binyamin come to Egypt was not ‎based on distrust or ill will toward them. When they found ‎themselves in jail they realized this and did not blame Joseph for ‎this but themselves, when they said: “but we are guilty, ‎etc.”(Gen. 42,21). They accepted his statement that he was a G’d ‎fearing individual, whereas they had brought their troubles upon ‎themselves. ‎

Commentary

In Genesis 42:18, Sforno explains that Joseph allows the brothers to take food for their families, Radak states that he will detain only one brother to test their claim, and Rabbeinu Bahya connects the events to the significance of the third day in biblical history and the merit of the patriarchs. Steinsaltz highlights Joseph's fairness and inability to prove his suspicions.

Rabbeinu Bahya, Bereshit 42:18:1

ביום השלישי זאת עשו “on the third day ‘do this!’” According to Bereshit Rabbah 91,9 the verse in Hoseah 6,2 יחיינו מיומים ביום השלישי יקימנו ונחיה לפניו, “In two days He will make us whole again; on the third day He will raise us up and we shall live in His presence,” are a reference to what happened to the brothers during the three days described in our verse. G’d does not subject the righteous to trials lasting more than three days. The merit of the fathers Yaakov, Yitzchak, and Avraham was instrumental in Joseph changing his mind. The third day was significant already ever since the day Avraham espied the mountain on which he prepared Yitzchak as a sacrifice (Genesis 22,4), and it became important again in Exodus 19,16 as the day G’d revealed Himself to the Jewish people at Mount Sinai. This implies that the merit of their Torah learning also assisted the brothers when they confronted Joseph.

Radak on Genesis 42:18:1

את האלוקים אני ירא, therefore I will not detain all of you seeing that your families are starving and I would be to blame for this. I will only detain one of you in order to put your claim to the test.

Sforno on Genesis 42:18:1

את האלוקים אני ירא. Therefore, I will let you take home enough food for your families

Steinsaltz on Genesis 42:18

Joseph said to them on the third day: Do this and live, as I fear God. I am a fair man, and so far I cannot prove my suspicions.

Halakhah

Eating is an illusion, with real and lasting eating being refined through wisdom and attachment to the intellect. The Torah warns against being drawn to physical pleasures while eating, as it can lead to sin and forgetting God. Eating should be solely for sustenance and to maintain health, with the goal of bearing the yoke of Torah and its commandments. Joseph's example teaches that one should only eat to break hunger, not for indulgence in taste, as it is base and wasteful.

Shulchan Shel Arba 2:5

And it is necessary that you know that human eating is nothing but an illusion, that it is not a true thing or a real activity, that it is something deceptive, something that keeps changing as it goes through the internal organs in a sequence of causes and effects. But ideas refined through wisdom, and by the attachment of one’s thought to the light of the intellect to the Upper Wisdom is itself “real and lasting eating,” as in the way that our Sages of blessed memory interpreted the verse: “‘And they envisioned God, and they ate and drank.’ (Ex 24:11.) R. Yohanan says, ‘real eating,’ [akhilah vada’it], as it is said, ‘In the light of the face of the King – life!’ (Prov.16:15.) And it is necessary for you to think hard about this verse, why it was necessary to say, ‘they envisioned,’ and why wasn’t it written as it was just before, ‘they saw? (Ex. 24:10.) But rather because it specified ‘they saw’ so you would not understand [what happened next] as actual seeing with the sense of your eye, it follows that it was necessary to say ‘they envisioned’ immediately afterward to teach you that this wasn’t this prior kind of ‘seeing’ [re’iyah], but rather seeing by means of prophecy, and that is why it said, ‘And they envisioned [va-yehezu] God, and they ate and drank,’ from the term for prophetic “vision” [mahzeh]. And the explanation of the Scripture ‘And they envisioned God, and they ate and drank,’ is that the leaders merited to see with the prophecy of ‘a glass that does not reflect,’ without a barrier, while the rest of Israel had a barrier, and Moses really “saw” directly. (That is, the leaders’ prophetic vision was better than the Israelites’, but not as direct as Moses.’) “And they ate and drank,” that is to say that their eating and drinking by this vision was indeed “real eating.” And it is also possible to interpret “And they ate and drank” as that they saw by prophecy the very attribute from which they “ate and drank,” that is, from the very same attribute from which the manna came to them, which is the principle behind all their material support, about which matter it is written, “She rises while it is still night,” (Prov. 31:15.) and it is written “Here I am causing it to rain down.” (Ex 16:4.) And you already knew that this was material support that occurred at night, for this is to what ‘She rises while is still night’ is referring. And thus the manna used to come down during the third watch of the night, when the Israelites were sleeping in their beds in the desert. And on the next day they would get up early in the morning and find their sustenance ready for them. This is the meaning of what is written: “So they gathered it every morning.” (Ex 16:21.) And thus you will find in First Temple that the rains used to fall on Wednesday and Shabbat nights, and on the next day they would get up early in the morning to do their work, without wasting any time. And so you also find with King Hezekiah, who said, “Master of the World, I myself don’t have the power in me to pursue enemies, or to sing a victory song, but I sleep on my bed, and you do it.” And the Holy One Blessed be He replied to him, “You sleep in your bed while I do it,” as it is said, “That night, an angel of the Lord struck down 185,000 in the Assyrian camp.” (2 Kings 19:35. This story about Hezekiah is a midrash from Lam. R. 30.) It was about him (or this) David spoke when he said, “In vain do you rise up early and stay up late…He provides as much for His loved ones while they sleep.” (Ps 127:2.) The meaning of the Scripture is that what the other peoples achieve through hard work, by getting up early and staying up late to eat the bread for which they toil, (An allusion to Ps 127:2. R. Bahya hints here that food “served” to Israelites without any toil, that is, good things God prepares for them while they are asleep, is angelic food. As R. Bahya put in his preface, “Our food is not their food. Their [the angelic beings’] food is conceived in their mind, when they see the face of their Maker. Our food is meager bread, water, and tears, gotten by hard work and toil.” It is like the food Adam ate before the Fall.) God provides to His loved ones while they sleep! This is the thing the Holy One provides to the one He loves, at the hour when he’s asleep, with no need to bother about it at all. And from now on any reference to “they ate and drank” means nothing other than a reference to “real eating,” or to eating the manna that was the offspring of the Upper Light – which is “real eating.”

Shulchan Shel Arba 2:6

Therefore the reverent person ought to have his intention connected to the higher things, and have his eating be to sustain his body alone and not to be drawn to physical pleasures, for being drawn to physical pleasures is the cause for the loss of both body and soul, and the cause for forgetting the point, for out of eating and drinking he will become full of himself [lit., lift up his heart] and stumble into great pitfalls and sins, and do things which should not be done. See how Joseph’s brothers sold him only in the middle of eating and drinking, as it is said, “They sat down to a meal, and looking up…” (Gen 37:28. While eating the brothers looked up and saw the Ishmaelites to who they sold Joseph. R. Bahya expands upon this more fully in his commentary to the Torah on this verse.) And for this reason the Torah said not to eat on Yom Kippur, which is the day of judgment for criminal cases involving people, because one’s eating might cause his soul to sin. And they even said in civil cases dealing with monetary compensation: “akhal ve-shatah al yorah” – “Don’t instruct right after eating and drinking!” (A rhyming proverb in the Hebrew. Yorah, which means to instruct or teach, is the same verb used in the Biblical passage from Lev. 10:11 that R. Bahya cites. It is from the same Hebrew root as the word Torah. R. Bahya subtly makes another point here besides the obvious one that people are inclined to make bad judgments right after they’ve eaten and drunk. Namely, with this wordplay and the analogy to the Biblical priests, he’s reiterating his general contention that engaging in torah is a sacramental priest-likeactivity, even when done by non-priests – i.e., rabbinical torah scholars, or even ordinary Jews fasting on Yom Kippur.) Why is this so? From what is written, “Drink no wine or other intoxicant, you or your sons,” (Lev 10:9, addressed to Aaron and his sons, that is, the priests.) and connected to it, “to instruct [le-horot] the Israelites.” (Ibid., 10:11.) When they were commanded to instruct [le-horot], they were warned to avoid wine, because wine confuses the mind, and it does not distinguish between the holy and the profane, which is why it is written “to distinguish.” (Ibid., 10:10.) All this is proof that eating and drinking causes human beings to move themselves away off the track of Torah and worship, and to cast aside all the statutes of Ha-Shem, may He be Blessed. All this is caused when one has eaten and is satisfied, and therefore the Torah commanded, “And you shall eat and be satisfied, and you shall bless” (Deut 8:10). That is to say, after you will have eaten and have been satisfied, and you are close to throwing off the yoke of the commandments, “You shall bless YHWH your God” at the very moment you need to bless Him, so that you will take upon yourself the yoke of His rule and bless His name. And this in my opinion is the meaning of the Scripture, “In all your ways, know Him;” (Prov 3:6.) it means even at the time of eating when you are close to forgetting Him and to severing your reason from your mind, at that very moment, “know Him” and cleave to Him. And if you do this, “He will straighten your paths,” (Prov 3:6.) He will straighten your ways on the paths of life, namely, the soul’s successful attainment of the world to come. If so, then a person ought to eat only for the sustenance of his body alone, and it is forbidden for him to pursue any sort of pleasure unless it is to make his body healthy and make the eyes of his intellect clear-sighted. In order for his body to be healthy and strong, he should pursue what pleases [his intellect] and his Creator, for his organs are combined and possess the capacity exactly in the measure that enables him to bear the yoke of the Torah and its commandments, which is the point of the verse written about the tribe of Issachar, “he bent his shoulder to bear the burden” (Gen 49:15), which is the same language used to refer to the giving of the Torah, “He [God] bent the sky and came down” (2 Sam 22:10). And anyone whose intention is this, is an angel of the Lord of Hosts, but whoever does not direct their intention to this end, is “likened to the beasts that perish.” (Ps 49:13,21). “You can see for yourself” (1 Sam 24:12: Re-eh gam re-eh – “you can see for yourself” (JSB).) Joseph the righteous, who was noted for his quality of reverence [yir’ah], from what is written, “I am a God-fearing man” (Gen 42:18.) and “Am I a substitute for God?” (Ibid. 50:19.) hinted at this point when he said, “take something for the hunger of your houses and be off.” (Ibid. 42:33.) He comes to instruct and to teach people to know that they should only eat to break their hunger, not to fill their belly and be drawn by the taste, which is base and to be scorned, because that is a disgrace to us, utter waste, and a thing which has no point to it. And do not say that this because it was a time of famine, because when Joseph was “a prince and commander of peoples,” (Is 55:4.) and the treasuries of the king were under his control, he had the power to supply bread and food to his father and brothers, as in the other the years of plenty. However, instead he made it known to us that this is the way of Torah and fear of Ha-Shem (may He be blessed!), that a person should only eat, satisfy himself, and fill his belly to satisfy his soul.

Midrash

In Shemot Rabbah 26:3, Moses instructs Joshua to choose men for war against Amalek, indicating Joshua's readiness to lead Israel into the Land, and the significance of Joshua's lineage from Ephraim. The staff of God symbolizes divine miracles, with Moses emphasizing his role in performing miracles. Midrash Tanchuma, Matot 1:1 discusses the importance of vows and oaths, highlighting the need for wisdom and fear of sin. In Ki Teitzei 10:1, the Midrash delves into the cruelty of Amalek and their impact on Israel, as well as the contrast between the righteous Joseph and the wicked Esau. The Midrash Tanchuma Buber in Vayigash 5:1 explores Judah's plea to Joseph, emphasizing the importance of justice and divine law. In Vayikra 15:1, the Midrash discusses the consequences of false oaths and the significance of swearing in God's name with integrity. Lastly, in Nasso 33:1, the Midrash highlights the righteousness of various biblical figures, such as Abraham, Job, and Joseph, and their adherence to God's commandments.

Bamidbar Rabbah 14:3

“On the seventh day…” – that is what is written: “Lift your heads, gates…” (Psalms 24:7). You find that when Solomon built the Temple, he sought to bring the Ark into the chamber of the Holy of Holies. At that moment, the gates clung together. Solomon uttered twenty-four supplications, from the verse “For will God indeed dwell…” (II Chronicles 6:18) until “Now, rise, Lord God, to Your resting place, You, and the ark of Your might…” (II Chronicles 6:41), twenty-four verses, but he was not answered. He then said: “Lift your heads, gates; be raised, [everlasting portals, so the King of glory may enter]” (Psalms 24:7), but was not answered. He then said: “Lift your heads, gates; raise yourselves, [everlasting portals, so the King of glory may enter]” (Psalms 24:9), but he was not answered. When he said: “Lord God, do not turn away the face of Your anointed; remember the acts of kindness of David Your servant” (II Chronicles 6:42), he was immediately answered, and the gates lifted their heads, the Ark entered, the Divine Presence rested in the Temple, and fire descended from heaven, as it is written thereafter: “When Solomon had concluded praying, the fire descended from heaven, and it consumed the burnt offering and the peace offerings, and the glory of the Lord filled the Temple” (II Chronicles 7:1). Why was Solomon tormented? It is because he had been arrogant and said: “I have built [ You an abode…” (I Kings 8:13). What is “I have built”? Rabbi Yaakov son of Rabbi Yehuda bar Yeḥezkel said: I built a built building. (Solomon took credit for building a building in which his role was very limited.) Rabbi Yehuda said in the name of Rabbi Yosef: Everyone assists the king, all the more so that everyone assists the King of kings, the Holy One blessed be He, even spirits, even demons, and even angels. Rabbi Berekhya said: “The Temple in its construction…” (I Kings 6:7) – it is not written, “that they were building,” but rather, “in its construction” – it was constructed on its own. “Was built of whole stones that were transported” (I Kings 6:7) – it teaches that the stone would transport itself, ascend, and be placed atop the course of stones. Rabbi Abbahu said: Do not wonder; is it not written: “One stone was brought and was placed over the mouth of the den” (Daniel 6:18). Are there stones in Babylon? (There are no mountains there from which to hew stones.) Rather, it teaches that it stood from the Land of Israel and came and settled over the mouth of the den. Rav Huna said in the name of Rav Yosef: An angel descended at that moment and appeared in the image of a stone lion and settled on the mouth of the pit. That is what is written: “My God sent His angel, and he shut the lions’ mouths, and they did not harm me” (Daniel 6:23). If for the glory of flesh and blood one stone was brought, for the glory of the King of kings, the Holy One blessed be He all the more so. That is why it is stated: “Lift your heads, gates” (Psalms 24:7). What is, “so the King of glory [hakavod] may enter” (Psalms 24:9)? Rabbi Simon said: Why is the Holy One blessed be He called the King of glory? He is the King who accords honor [kavod] to those who fear Him. Rabbi Simon said: It is written: “The people did not travel until Miriam’s readmission” (Numbers 12:15) – it teaches that the cloud lingered on her account. Rabbi Luleyani in the name of Rabbi Yitzḥak: It is written: “Moses would speak, and God would respond to him with a voice” (Exodus 19:19). It is not written here, “God would speak, and Moses would respond to him with a voice,” but rather, “Moses would speak, and God would respond to him with a voice.” It teaches that He would speak with him in Moses’ voice. Rabbi Berekhya said in the name of Rabbi Simon: “Joseph was taken down to Egypt” (Genesis 39:1). What is written? “God was with Joseph” (Genesis 39:2). Rabbi Yudan said in the name of Rabbi Aivu: I have derived only in good times, in times of trouble from where is it derived? “The warden of the prison did not oversee anything that was in his (Joseph’s) charge, for the Lord was with him” (Genesis 39:23). Another matter: “King of glory” (Psalms 24:9) – all the Tabernacle vessels were covered with taḥash hides on top of them. Regarding the Ark, it is written: “They shall spread an entirely sky-blue woolen cloth over it” (Numbers 4:6). Why to that extent? It is so the Ark would be distinctive. That is, “so the King of glory may enter” (Psalms 24:9). Another matter: “King of glory” (Psalms 24:9) – Ḥizkiya said: In what way is the sky-blue dye different from all other dyes, that the Holy One blessed be He commanded that it should be in ritual fringes? It is because the sky-blue dye [tekhelet] is like grass, (While tekhelet is usually translated as “sky-blue,” tekhelet can also encompass the color green.) grass is like the sea, the sea is like the firmament, the firmament is like the rainbow, the rainbow is like the cloud, the cloud is like the Throne, and the Throne is like the Glory, as it is stated: “Like the appearance of the rainbow that is in the cloud…[thus…the likeness of the appearance of the Glory of God]” (Ezekiel 1:28). He allotted to those who fear Him sky-blue dye, which is a microcosm of His glory, as it is stated: “They shall place on the fringe of the corner a sky-blue thread” (Numbers 15:38). That is, “so the King of glory may enter” (Psalms 24:9), as He accords glory to those who fear Him. Another matter: “So the King of glory may enter” (Psalms 24:9) – Rabbi Avin said: He allots of His glory to those who fear Him. A king of flesh and blood, one may not ride his horse, one may not sit on his throne, one may not use his scepter, one does not wear his garment. But the Holy One blessed be He is not so. Regarding the Holy One blessed be He it is written: “He soared on wings of wind” (Psalms 18:11), and it says: “In a storm and in a tempest is His way” (Nahum 1:3), and he gave it to Elijah, as it is stated: “Elijah went up in a tempest to the heavens” (II Kings 2:11). A king of flesh and blood, one may not sit on his throne, but regarding Solomon it is written: “Solomon sat on the throne of the Lord” (I Chronicles 29:23). He gave His scepter to Moses, as it is stated: “Moses took the staff from before the Lord” (Numbers 20:9). The garment of the Holy One blessed be He is glory and grandeur, as it is stated: “You donned glory and grandeur” (Psalms 104:1), and he gave it to the messianic king, as it is stated: “You bestow glory and grandeur upon him” (Psalms 21:6). Another matter: “So the King of glory may enter” (Psalms 24:9) – as He accorded honor to Joseph the righteous because he feared God, as it is stated: “God I fear” (Genesis 42:18), as it was on his behalf that the Lord rested [His Divine Presence] upon his master, as it is stated: “His master saw that the Lord was with him” (Genesis 39:3). Rabbi Avin HaLevi ben Rabbi said: Joseph would bless the Holy One blessed be He for each and every act that he would perform. His master would see him whispering with his mouth and would say to him: What are you saying? He would respond to him and say: I am blessing the Holy One blessed be He. He said to him: I wish to see Him. Joseph said to him: The sun is one of several of His attendants, and you are unable to look at it; how will you be able to look at His glory? The Holy One blessed be He said to him: As you live, in your honor, I will reveal Myself to him, as it is stated: “His master saw that the Lord was with him.” Another matter: “So the King of glory may enter” (Psalms 24:9) – as He accorded honor to those who fear Him. Joseph the righteous feared the Holy One blessed be He, just as it says: “How could I perform this great evil, and sin against God” (Genesis 39:9)? He accorded honor to the Holy One blessed be He in that he did not touch her, because of his fear of Him. He said to him: As you live, I will repay your descendant, as I will grant him permission to present his offering on My holy day, and he will not be harmed. That is what is written: “On the seventh day, prince of the children of Ephraim…”

Bamidbar Rabbah 14:6

“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him (Referring to himself.) because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. (According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2).) He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] (Banot can also mean women.) ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. (Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6).) That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose (Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh.) between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).

Bamidbar Rabbah 14:7

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

Bamidbar Rabbah 22:1

“Moses spoke to the heads of the tribes of the children of Israel, saying: This is the matter that the Lord commanded:” (Numbers 30:2). “If a man takes a vow to the Lord, or takes an oath to impose a prohibition upon himself, he shall not profane his word; he shall act in accordance with everything that emerges from his mouth” (Numbers 30:3). “Moses spoke to the heads of the tribes.… If a man takes a vow to the Lord” – that is what is written: “You will take an oath: As the Lord lives, in truth, in justice and in righteousness” (Jeremiah 4:2). The Holy One blessed be He said to Israel: Do not think that it is permitted for you to take an oath in My name, even truthfully. You are permitted to take an oath in My name only if all these attributes exist in you: “The Lord your God you shall fear […and by his name you shall take an oath]” (Deuteronomy 6:13, 10:20) – that you shall be like those who called God-fearing: Abraham, Job, and Joseph. Abraham, as it is written: “For now I know that you are God-fearing” (Genesis 22:12). Job, as it is written: “A virtuous and upright man, fearing God” (Job 1:8). Joseph, as it is written: “I fear God” (Genesis 42:18). That is, “the Lord your God you shall fear.” “Him you shall serve” (Deuteronomy 6:13, 10:20) – if you devote yourself to Torah and to engaging in mitzvot, and you have no other work; that is why it is stated: “Him you shall serve.” “To Him you shall cleave” (Deuteronomy 10:20) – can a person cleave to the Divine Presence? Is it not already stated: “For the Lord your God is a consuming fire” (Deuteronomy 4:24)? Rather, it is to say to you: Anyone who marries his daughter to a scholar who studies Bible and Mishna, and engages in commerce and benefits him [the scholar] from his property, this is the one in whose regard it is stated: “To Him you shall cleave.” If you have all these qualities you are permitted to take an oath, but if not, you are not permitted to take an oath, There was an incident involving King Yannai, who had two thousand cities and all of them were destroyed due to true oaths. How so? A person would say to another: ‘By oath that I am going and eating this and that in such and such place, and drinking this and that in such and such place.’ They would go and fulfill their oath, and they were destroyed. If for one who takes a true oath it is so, one who takes a false oath, all the more so.

Bereshit Rabbah 56:1

“On the third day, Abraham lifted his eyes, and saw the place from a distance” (Genesis 22:4). “On the third day, Abraham lifted his eyes” – it is written: “He will revive us after two days; on the third day, He will lift us, and we will live before Him” (Hosea 6:2). (The idea expressed in this verse – that salvation comes on the third day, after two days of hardship or deprivation – is now illustrated with several examples.) “On the third day” of the tribes, (Jacob’s twelve sons are often called “the tribes.”) as it is written: “Joseph said to them on the third day, [do this and you shall live]” (Genesis 42:18). “On the third day” of the spies [sent by Joshua], as it is stated: “You shall hide there three days, […and then go on your way]” (Joshua 2:16). “On the third day” of the giving of the Torah, as it is stated: “It was on the third day” (Exodus 19:16). “On the third day” of Jonah, as it is written: “Jonah was in the innards of the fish three days and three nights” (Jonah 2:1). “On the third day” of those who ascended [to the Land of Israel] from the Diaspora [with Ezra], as it is written: “We remained there three days” (Ezra 8:32). “On the third day” of the revival of the dead, as it is written: “He will revive us after two days; on the third day, He will lift us” (Hosea 6:2). (The verse foretells that the resurrection will take place after a two-day waiting period.) “On the third day” of Esther: “It was on the third day; Esther donned royal raiments [and stood in the courtyard of the king’s house]” (Esther 5:1). She wore the royal raiments of her ancestor’s household. (Esther was a descendant of King Saul.) By what merit [did Esther succeed in her mission on the third day]? The Rabbis and Rabbi Levi, the Rabbis say: It was by the merit of the third day on which the Torah was given, as it is stated: “It was on the third day, when it was morning” (Exodus 19:16). Rabbi Levi said: It was due to the merit of the third day of Abraham our patriarch, as it is stated: “On the third day, [Abraham lifted his eyes].” “And saw the place from a distance” – what did he see? He saw a cloud attached to the mountain. He said: ‘It appears that this is the place where the Holy One blessed be He told me to sacrifice my son.’

Bereshit Rabbah 91:7

“Joseph saw his bothers [and he recognized them, but he acted as a stranger to them]” (Genesis 42:7) – Rabbi Yehoshua bar Neḥemya said: He became like a stranger to them. “Joseph recognized his brothers…” (Genesis 42:8) – Rabbi Levi and the Rabbis, Rabbi Levi said: When they fell into his hands: “Joseph recognized his brothers.” When he fell into their hands: “But they did not recognize him.” (He treated them as brothers when they descended to Egypt; they did not treat him as a brother when he came to them in Dotan.) The Rabbis say: He parted from them when they were bearded, so “Joseph recognized his brothers.” “But they did not recognize him,” as they parted from him when he was not bearded. “Joseph remembered…and said to them…[They said to him:] We are all the sons of one man” (Genesis 42:9–11) – they had a spark of the Divine Spirit. They said to him: ‘We and you are the sons of one man.’ “Joseph said to them: That is what I spoke to you, saying: You are spies” (Genesis 42:14). “They said: We, [your servants,] are twelve [brothers, sons of one man…and one is absent]” (Genesis 42:13) – He said to them: ‘Where is he?’ [They said:] ‘We sold him.’ He said to them: ‘For how much did you sell him?’ They said to him: ‘For five sela.’ He said to them: ‘And if a person would say to you: Give me five sela for him, and I will give him to you, would you do it?’ They said to him: ‘Yes.’ And if a person would say to you: ‘Give me double for him and I will give him to you, would you do it?’ They said: ‘Yes.’ ‘And if a person would say to you, even if you would give one thousand for him, we will not give him to you, what would you do?’ They said to him: ‘It is for that purpose that we descended, either to kill or to be killed.’ He said to them: “That is what I spoke to you, [saying: You are] spies.” “With this you shall be put to the test: As Pharaoh lives, you shall not depart from here, unless your youngest brother comes here” (Genesis 42:15). “Dispatch one of you and he will take your brother, and you shall be incarcerated, that your statements may be verified, whether there is truth with you; and if not, by Pharaoh’s life, you are spies” (Genesis 42:16). “With this you shall be put to the test: As Pharaoh lives” – when he would seek to take a false oath, he would take the oath by Pharaoh’s life. Rabbi Levi said: This is analogous to a goat that fled from the pasture and went to a widowed woman. What did she do? She stood, slaughtered it, flayed it, placed it in the bed, and covered it with a sheet. They came and sought it from her. She said: ‘This woman will tear from the flesh of this one and eat it if she knows about it.’ (She placed the goat on a bed as though it were a child, and swore that if she knew anything about the whereabouts of the goat, she would tear the flesh of “this one” and eat it. ) So, “as Pharaoh lives, you shall not depart…dispatch one of you.” “He gathered them into custody for three days” (Genesis 42:17). “He gathered them into custody for three days” – the Holy One blessed be He never leaves the righteous in distress for three days, and likewise they learned from Joseph, Jonah, Mordekhai, and David, and likewise it says: “He will revive us after two days; on the third day” (Hosea 6:2) of the tribes “He will raise us” (Hosea 6:2) (Meaning, “one the third day He will raise us,” just as Joseph released his brothers, the progenitors of the tribes, on the third day. ) – “Joseph said to them on the third day.”

Bereshit Rabbah 99:2

“For the Lord God will not do anything, [unless He has revealed His secret to His servants the prophets]” (Amos 3:7) – Jacob paired two with two, and Moses paired two with two. (They paired two of the tribes against two of the kingdoms that will conquer Israel.) Judah opposite the kingdom of Babylon – this one was likened to a lion and that one was likened to a lion. This one was likened to a lion: “Judah is a lion cub” (Genesis 49:9); and that one was likened to a lion: “The first was like a lion” (Daniel 7:4). Into the hands of whom would the kingdom of Babylon fall? Into the hands of Daniel, who descended from Judah. Benjamin opposite the kingdom of Media – this one was likened to a wolf, and that one was likened to a wolf. This one was likened to a wolf: “Benjamin is a wolf that mauls” (Genesis 49:27); and that one was likened to a wolf: “Behold another, a second beast, resembling a bear [ledov]” (Daniel 7:5) – Rabbi Ḥanina said: Ledov is written, but it was called dev. (The word dov, bear, is sometimes written with a vav. In this instance it is written without a vav, such that it can be read dev, which is Aramaic for ze’ev, wolf. Thus, the midrash is saying that Media is compared to a wolf. ) This is in accordance with the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “Therefore, a lion from the forest smote them” (Jeremiah 5:6) – this is Babylon; “a wolf of the deserts will plunder them” (Jeremiah 5:6) – this is Media. Into the hands of whom did the kingdom of Media fall? Into the hands of Mordekhai, who descended from Benjamin. Levi opposite the kingdom of Greece – this one is the third tribe, and that one is the third kingdom. (The third of the four kingdoms in the vision of Daniel (Daniel, ch. 7). ) This one has three letters, and that one has three letters. (Levi and Greece [Yavan] are each spelled with three letters in Hebrew. ) These sound horns, (The priests, from the tribe of Levi, would sound the shofar when sacrificing offerings.) and those sound trumpets. (The Greeks would sound trumpets when going out to war.) These wear hats, (The reference is to the headdresses that were part of the priestly vestments.) and those wear helmets. These wear trousers, and those wear knee breeches. Those (The Greeks) are many in number, and these are few in number. The many came and fell into the hand of the few. By what merit? It was due to the blessing of Moses, who said: “Crush the loins of those who rise against him” (Deuteronomy 33:11). Into whose hands did the kingdom of Greece fall? Into the hands of the Hasmoneans, who were from Levi. Joseph opposite the kingdom of Edom – this one has horns, and that one has horns. This one has horns – “the firstborn bull is his majesty” (Deuteronomy 33:17); and that one has horns – “and concerning the ten horns that were on its head” (Daniel 7:20). This one forsook licentiousness, and that one cleaves to licentiousness. This one was scrupulous regarding his father’s honor, and that one demeaned his father’s honor. (Joseph heeded his father and went to check on his brothers even though he knew they hated him (Genesis 37:13–14). The nation of Edom descends from Esau, who said: “The days of mourning for my father will approach, and I will kill my brother Jacob” (Genesis 27:41). Thus, Esau was looking forward to his father dying so that he could kill Jacob. ) Of this one it is stated: “I fear God” (Genesis 42:18); of that one it is stated: “And he did not fear God” (Deuteronomy 25:18). (This is stated in reference to Amalek, who descended from Esau.) Into whose hands will the kingdom [of Edom] fall? Into the hands of the one anointed for war, who comes from Joseph. (The messiah, son of Joseph. ) Rabbi Pinḥas in the name of Rabbi Shmuel bar Naḥman: There is a tradition that Esau will fall only into the hands of Rachel’s descendants. That is what is written: “[Therefore, hear the schemes of the Lord that He has devised against Edom…] will the young of the flock not drag them?” (Jeremiah 49:20). Why does he call them the young of the flock? Because they are the youngest of the tribes.

Devarim Rabbah 2:33

Another matter: “Hear Israel” (Deuteronomy 6:4) – this is what the verse said: “Fear the Lord, my son, and the king…” (Proverbs 24:21). What is “and the king”? Abraham, who feared Me, did I not crown him king over the world, as it is stated: “To the valley of Shaveh, which is the valley of the king” (Genesis 14:17). Joseph, who feared Me, as it is written: “I fear God” (Genesis 42:18), did I not crown him king over the world? “Joseph was the ruler over the land” (Genesis 42:6). (Thus, the midrash understands the verse to mean “fear the Lord…and you will be a king.” ) Another matter: “Fear the Lord, my son, and the king [vamelekh]” (Proverbs 24:21) – and rule [umlokh] over your inclination. There was an incident involving Rabbi Shimon ben Elazar who went to a certain city in the South, and he entered a synagogue and asked a scribe; he said to him: ‘As you live, is there wine for sale here?’ He said to him: ‘Rabbi, this city is [inhabited by] Samaritans, and they do not prepare wine in ritual purity in the way that my ancestors would prepare it.’ [Rabbi Shimon] said: ‘If you have any extra [wine] of your own, give it to me, and I will purchase it from you.’ (Rabbi Shimon did not believe the scribe’s claim that the wine in town was not ritually pure, and he offered to buy any wine that the scribe had (Matnot Kehuna; cf. Etz Yosef). ) He said: ‘If you are master of your desires do not taste it.’ Rabbi Shimon ben Elazar said: ‘I am the master of my desires.’ That is, “and the king [vamelekh]” – rule [umlokh] over your inclination. Another matter: “Fear the Lord, my son, and the king [vamelekh]” (Proverbs 24:21) – what is vamelekh? But not Molekh [ve’al lamolekh], as it is stated: “You shall not give of your offspring to pass to Molekh” (Leviticus 18:21). Alternatively, what is vamelekh? Crown Him King [hamlikhehu] over you. “Do not mix with those who are different [shonim]” (Proverbs 24:21) – do not mix with those who say there is a second [sheni] god. Rabbi Yehuda bar Simon said: “It will be in all the land, the utterance of the Lord, that two portions [pi] of it will be eliminated and expire” (Zechariah 13:8) – the mouths [piyot] that say that they are two authorities will be eliminated and expire. Who is destined to survive? “And the third will remain in it” (Zechariah 13:8) – this is Israel, who are called “threes” because they are tripartite – priests, Levites, and Israelites; and they are from three patriarchs: Abraham, Isaac, and Jacob. Alternatively, because they laud the Holy One blessed be He with three sanctifications: “Holy, holy, holy” (Isaiah 6:3). Rav Aḥa said: The Holy One blessed be He became angry at Solomon when he said this verse. (The verse in Proverbs (24:21) cited above. ) He said to him: Is it proper to express a matter of sanctity with an obscure expression: “Do not mix with those who are different”? He (Solomon, who wrote Ecclesiastes after having written Proverbs (see Shir HaShirim Rabba 1:1:10). ) immediately came and stated the matter explicitly: “There is one and no other, without even a son or a brother” (Ecclesiastes 4:8) – [God] has no brother or son; rather, “hear, Israel: the Lord is our God, the Lord is one” (Deuteronomy 6:4).

Mekhilta DeRabbi Yishmael, Tractate Vayehi Beshalach 1:14

In what lies in the other ark it is written (Exodus 20) "I am the L–rd your G–d," and of Joseph it is written (Genesis 50:19) "Am I in the place of G–d?" In what lies in this ark it is written (Exodus 20) "There shall not be before you any other gods," and of Joseph it is written (Genesis 42:18) "It is G–d whom I fear." (Exodus 20) "You shall not take the name of the L–rd your G–d in vain." And of Joseph it is written (Genesis 42:15) "By the life of Pharaoh," (Joseph not swearing by "the life" of the L–rd.) (Exodus 20) "Remember the Sabbath day." Joseph (Genesis 42:16) "slaughter an animal and prepare it," "prepare" alluding to Sabbath eve, it being written here "prepare," and elsewhere (Exodus 16:5) "And it shall be on the sixth day that they shall prepare." (Exodus 20) "Honor your father." Joseph (Genesis 37:13) "And Israel said to Joseph: Are your brothers not grazing (the sheep) in Shechem? Go, and I will send you to them. And he said to him: Here I am" (at your service). Joseph knew that his brothers hated him, but he would not transgress the words of his father. (Exodus 20) "You shall not kill." He did not kill Potiphar (even though he could have.) (Exodus 20) "You shall not commit adultery." He did not commit adultery with the wife of Potiphar. (Exodus 20) "You shall not steal." He did not rob Pharaoh, viz. (Genesis 47:14) "And Joseph collected all of the money, etc." (Exodus 20) "You shall not testify falsely against your neighbor." Joseph did not tell his father what his brothers had done to him. Now does this not follow a fortiori, viz.: If he did not testify (against them) even truthfully, how much more so, falsely! (Exodus 20) "You shall not covet." He did not covet Potiphar's wife. It is written (Leviticus 19:17) "Do not hate your brother in your heart." And of Joseph it is written (Genesis 50:21) "And he counseled them and he spoke to their hearts." It is written (Leviticus 19:18) "You shall not take revenge and you shall not bear a grudge," and (in respect to Joseph, Genesis 50:20) "And you contemplated evil against me, but G–d contemplated it for the good." (Leviticus 25:36) "And let your brother live with you." (Genesis 47:12) "And Joseph sustained his father and his brothers, etc."...

Midrash Tanchuma Buber, Ki Teitzei 16:1

(Deut. 25:18, cont.:) WHEN YOU WERE TIRED AND WEARY, AND HE DID NOT FEAR GOD. TIRED from thirst AND WEARY from the road, AND HE DID NOT FEAR GOD. (Above, Gen. 7:15; 8:5; 12:13; Tanh., Gen. 12:14; Deut. 6:10, cont.; PRK 3:13; PR 13:4; Gen. R. 73:7; cf. BB 123b.) R. Pinhas said in the name of R. Samuel bar Nahmani: It is a transmitted aggada Esau (i.e., Rome) will fall at the hand of the children of Rachel (Joseph and Benjamin), as stated (in Jer. 49:20): SURELY THE YOUNGEST OF THE FLOCK SHALL DRAG THEM AWAY. Why does it call them THE YOUNGEST OF THE FLOCK? Because they were the youngest of the tribes, for YOUTH is written with reference to the one and LEAST is written with reference to the other (i.e., with reference to Esau). YOUTH is written with reference to the one (in Gen. 37:2): SINCE HE (Joseph) WAS A YOUTH WITH THE CHILDREN OF BILHAH . And LEAST is written with reference to the other (in Obad., vs. 2): I WILL SURELY MAKE YOU (Edom, i.e., Rome) LEAST AMONG THE NATIONS. The one (Esau) grew up with two who were righteous (i.e., with Isaac and Rebekah) and did not learn from their deeds, while the other grew up with two who were wicked (i.e., Potiphar and Pharaoh) and did not learn from their deeds. Therefore, the former will come and fall by the hand of the latter. The former, of whom it is written (in Deut. 25:18): AND HE DID NOT FEAR GOD, will come and fall by the hand of the latter, of whom it is written (in Gen. 42:18): I FEAR GOD.

Midrash Tanchuma Buber, Matot 1:2

That you should be like those three who were called God-fearing, Abraham, Job, and Joseph: Abraham of whom it is written (in Gen. 22:12): THAT YOU FEAR GOD. Concerning Job it is written (in Job 1:1): BLAMELESS AND UPRIGHT, ONE WHO FEARED GOD AND TURNED AWAY FROM EVIL. Concerning Joseph it is written (in Gen. 42:18): FOR I FEAR GOD. Ergo (in Deut. 10:20):THE LORD YOUR GOD YOU SHALL FEAR. [(Deut. 10:20, cont.:) HIM YOU SHALL SERVE.] if you turn your attention to the Torah, fulfill commandments and have no other work. It therefore is stated (ibid.): HIM YOU SHALL SERVE (rt.: 'BD). (Deut. 10:20, cont.:) TO HIM YOU SHALL HOLD FAST. Can one hold fast to the Divine Presence? Moroever, has it not already been stated (in Deut. 4:24): FOR THE LORD YOUR GOD IS A CONSUMING FIRE? It is simply anyone marrying off his daughter to a scholar, who reads and recites , that he engage in commerce (Gk.: pragmateia.) for him and have him benefit from his assets. (Ket. 111b; cf. Sot. 14a.) It is with reference to one that it is stated (in Deut. 10:20): TO HIM YOU SHALL HOLD FAST.

Midrash Tanchuma Buber, Nasso 33:1

[Another interpretation (of Numb. 7:48:) ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM, ELISHAMA BEN AMMIHUD.] R. Meir and R. Joshua ben Qorhah were interpreting the names. Elishama : "He (Joseph) heeded (shama') my God (Eli)," and he did not heed his mistress. BEN AMMIHUD means: He was "with me ('immi)" but was not with her. (Cf. the parallel in Tanh., Numb. 2:28: “AMMIHUD (‘MYHWD) means: ‘His glory (HWDW)’ was ‘with me (‘MY)’ and not with another.”) Similarly also in the case of (Numb. 7:54:) GAMALIEL BEN PEDAHZUR , Joseph said: [Gamaliel] : "God (El) has recompensed (gamal)" my people with a good recompense (gemulim). Ben Pedahzur (PDHTsWR) means: "A rock (TsWR) redeemed" (PDH)" him. And who brought it about for him (according to Ps. 18:21–22 [20–21])? THE LORD REWARDED ME ACCORDING TO MY RIGHTEOUSNESS; ACCORDING TO {MY PURITY} [THE PURITY OF MY HANDS] …. R. Samuel bar Abba said: What is the meaning of ACCORDING TO {MY PURITY} [THE PURITY OF MY HANDS]? According to the purity of my hands, because I was pure through good works. (yTa’an. 3:12 (or 10) (67a.) (Ps. 18:21 [20]:) THE LORD REWARDED ME. How? When someone is poor, he trusts in the Holy One; but when he is wealthy, he trusts in his wealth and has no fear . (Cf. Mark 10:25 // Matthew 19:24 // Luke 22:25.) However, when Joseph was a slave, he feared the Lord. When his mistress enticed him with words, he said to her (in Gen. 39:9): THEN HOW SHALL I DO THIS GREAT EVIL AND SIN AGAINST GOD? Also when he became king he continued in fear , as stated (in Gen. 42:18): FOR I FEAR GOD. And when his brothers came down to him a second time (according to Gen. 43:16): WHEN JOSEPH SAW WITH THEM, … SLAUGHTER AND PREPARE (wehakhen) AN ANIMAL, FOR THE MEN WILL EAT WITH ME AT NOON. (Because this verse uses the word, wehakhen, and because the same word also occurs in Exod. 16:5, it is assumed that the conditions of Exod. 16:5 apply here to Gen. 43:16.) Now surely it is not customary for kings to {eat} [prepare] one day ahead for the next. R. Johanan said: It was the Sabbath, and he had merely prepared for the Sabbath day, as stated (in Exod. 16:5): THAT WHEN THEY PREPARE WHAT THEY BRING, . (Mekhilta deRabbi Ishmael, Beshallah, 1; Numb. R. 14:2; TDER 24 (or 26), p. 131.) The Holy One said to him: You have kept the Sabbath before it was given. By your life I will have the son of your son offer on the Sabbath day, as stated (in Numb. 7:48): ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM.

Midrash Tanchuma Buber, Vayigash 5:1

Another interpretation (of Gen. 44:18): THEN JUDAH DREW NEAR UNTO HIM AND SAID: PRAY (bi), MY LORD, PLEASE LET YOUR SERVANT SPEAK. He said to him: You are bringing injustice (biyah) (Gk.: bia, i.e., “force” or “an act of violence.”) upon us. (Gen. R. 93:6; below, 11:8.) Why? Because you said to us (in Gen. 42:18): DO THIS AND LIVE; FOR I FEAR GOD. You are not fearful of the Holy One. Rather you are like Pharaoh, as stated (in Gen. 44:18): FOR YOU ARE LIKE PHARAOH. Ergo: You are bringing injustice upon us. He said to him: You are judging neither by the royal law nor by divine law. Under divine law one who is found stealing pays twofold, as stated (in Exod. 22:6 [7]): IF THE THIEF IS FOUND HE SHALL PAY DOUBLE. If he does not have the wherewithal to pay, he shall be sold for his theft. Under royal law one takes everything he has. If you are seizing us under royal law, take for yourself whatever we have on hand; but, if under divine law, if we cannot pay his price, here we are for you as slaves. (Gen. 44:18:) PRAY (bi), MY LORD, you are bringing injustice (biyah) upon us.

Midrash Tanchuma Buber, Vayikra 15:1

(Lev. 5:1:) AND IF A SOUL SINS IN THAT IT HEARS A VOICE SWEARING, [WHEN HE IS A WITNESS TO WHAT HE HAS EITHER SEEN OR COME TO KNOW.] The Holy One said: If you want to bear witness, bear witness; but if not, I will bear witness. Thus it is stated (ibid.): WHEN HE IS A WITNESS. And where is it shown that the Holy One is called a witness? Where it is stated (in Jer. 29:23): I AM THE ONE WHO KNOWS AND BEARS WITNESS, SAYS THE LORD. Come and see. All the parashioth written in this book have MISTAKE written in them, except for this parashah, in which MISTAKE is not mentioned. (In fact, MISTAKE (shegagah), i.e., UNINTENTIONAL SIN, does appear in this parashah (in 5:15, 18). Elsewhere in Lev. the word only appears in 4:2, 22, 27; 22:4.)) About him Solomon has said (in Eccl. 5:5 [6]): DO NOT LET YOUR MOUTH CAUSE YOUR FLESH TO SIN, [AND DO NOT SAY BEFORE THE ANGEL THAT IT WAS A MISTAKE]. It is comparable to two people who threw stones at an image of a king. (Gk.: eikonion, a diminutive form of eikon.) One was drunk, and one was in possession of his senses. Both of them were caught and went to trial. rendered a verdict (Gk.: apophasis.) against the one with his senses and acquitted the one who was drunk. So it is in the case of whoever sins. It is concerning him that MISTAKE is written (in Lev. 4:2): WHEN A SOUL SINS BY MISTAKE (rt.: ShGG) < AGAINST ANY OF THE LORD'S COMMANDMENTS >…. (Lev. 4:13:) AND IF THE WHOLE CONGREGATION OF ISRAEL SHOULD ERR (rt.: ShGG), because they all sinned by mistake, they bring an offering, and shall be forgiven them. It is so stated (in Numb. 15:26): THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL AND THE STRANGER WHO RESIDES IN THEIR MIDST SHALL BE FORGIVEN BECAUSE TO ALL THE PEOPLE BY MISTAKE. But the one who blasphemes receives a < guilty> verdict, as stated (in Lev. 24:16) AND THE ONE WHO BLASPHEMES THE NAME OF THE LORD SHALL SURELY BE PUT TO DEATH. [It is also written] (in Jer. 4:2): AND YOU SHALL SWEAR: AS THE LORD LIVES, IN TRUTH, IN JUSTICE, AND IN RIGHTEOUSNESS. [THEN SHALL NATIONS BLESS THEMSELVES IN HIM, AND HIM SHALL THEY GLORY.] The Scripture also says (in Deut. 10:20): THE LORD YOUR GOD YOU SHALL FEAR, HIM YOU SHALL SERVE, TO HIM YOU SHALL HOLD FAST, then after that, AND BY HIM YOU SHALL SWEAR. (See below, Tanh. (Buber), Numb. 9:1; Numb. R. 9:1.) (Ibid.:) THE LORD YOUR GOD YOU SHALL FEAR, so that you will be like those three of whom it is written: HE FEARED GOD (YR' 'LHYM). About Abraham it is written (in Gen. 22:12): FOR NOW I KNOW THAT YOU FEAR GOD (YR' 'LHYM)…. About Joseph it is written (in Gen. 42:18): FOR I FEAR (YR') GOD ('LHYM). About Job it is written (in Job 1:2): HE FEARED GOD (YR' 'LHYM) AND SHUNNED EVIL. (Deut. 10:20, cont.:) HIM YOU SHALL SERVE, in that you will be busy with the Torah and with the commandments. (Ibid., cont.:) TO HIM YOU SHALL HOLD FAST, in that you will honor the disciples of the wise and share your property with them. Moses said to Israel: Do not think that I may have allowed you to swear by my name, even in truth. It is only, if all these conditions (mentioned earlier in the verse) abide with you, that you are entitled to swear by my name; and if not, you are not entitled to swear by my name, even in truth. You shall not be like those of whom it is written (in Jer. 7:9): WILL YOU <…> SWEAR FALSELY AND SACRIFICE TO BAAL? Fulfill all these conditions and after that you are mine, as stated (in Jer. 4:1): IF YOU RETURN, O ISRAEL, SAYS THE LORD, IF YOU RETURN UNTO ME…. Then after that (in vs. 2): AND YOU SHALL SWEAR: AS THE LORD LIVES….

Midrash Tanchuma, Ki Teitzei 10:1

(Deut. 25:18, cont.:) And he cut off (rt.: znb) all who were lagging behind you. He smote them with a blow to the tail (rt.: znb). (The word can also denote the penis. See PR 7:3; 12:10, 13; 13:1.) And this agrees with what R. Hanina bar Shilqa, said, “What did the House of Amalek do to Israel? (Below, section 14.) They cut off their penes and flung them heavenward, as they said, ‘This is what You have chosen, take for Yourself what You have chosen.” As Israel did not know what the nature of spit was, until Amalek came and taught them, as stated (with reference to Ezek. 8:17), “here they were sending the spit in their faces.” From whom did he learn it? From his grandfather Esau, as stated (in Gen. 27:36), “And he said, ‘Is he not (hky) rightly named Jacob?’” (Gen. R. 67:4.) He rubbed (rt.: hkk) his throat and brought out the spit. (Deut. 25:18), “All who were lagging behind you.” R. Judah, R. Nehemiah, and the masters [differed]. R. Judah said, “They said, ‘If He is master over all of out deeds, we will serve Him; but if not, we will revolt against Him.’” R. Nehemiah said, “They said, ‘If He furnishes us with our food like a king who is living in the province, such that the province lacks nothing at all, we will serve Him; but if not, we will revolt against Him.’” And the masters said, “They said, “’If we have a thought in our hearts and He knows what we are thinking, we will serve Him; but if not, we will revolt against Him.’” R. Berekhyah said in the name of R. Levi, “In their heart they had a thought, and the Holy One, blessed be He, granted them their request.” And what is the evidence? (Ps. 78:18:) “They tested God in their heart by asking food for themselves.” See what [else] is written there (in vs. 29), “So they ate and were very full.” Another interpretation (of Deut. 25:18), “all who were lagging behind you”: R. Judah, R. Nehemiah and the masters [differ]. (PRK 3:12; PR 12:13, cont.; PRE 44; Targum Pseudo-Jonathan, Exod. 17:8 and Deut. 25:18.) R. Judah says, “Whoever was overcome was discarded.” R. Nehemiah says, “Whomever the cloud vomited up was discarded.” And the rabbis say, “It was the tribe of Dan that the cloud vomited up, [as] they all served idols, as stated (The reference is to the idol which the Danites took from Micah. See Jud. 17–18.) (Deut. 25:18, cont.), ‘when you were tired and weary, and did not fear God.’” [You were] tired from thirst and weary from the road, and you did not fear God. (Above, Gen. 7:15; 8:5; 12:13; Tanh., Gen. 12:14; Deut. 6:10, cont.; PRK 3:13; PR 13:4; Gen. R. 73:7; cf. BB 123b.) R. Pinhas said in the name of R. Samuel bar Nahman, “It is a transmitted aggada [that] Esau will fall at the hand of the children of Rachel (Joseph and Benjamin), as stated (in Jer. 49:20), ‘Surely the youngest of the flock shall drag them away.’ Why does it call them the youngest of the flock? Because they were the youngest of the tribes.” Hence, Moses said to Joshua (Exod. 17:9), “Choose men for us.” As he was [descended from] Joseph, about whom it is written (Gen. 42:18), “I fear God.” And about Esau, it is written (Deut. 25:18), “and did not fear God.” Youth is written with reference to the one and small is written with reference to the other (i.e., with reference to Esau). Youth is written with reference to the one (in Gen. 37:2), “since he (Joseph) was a youth with the children of Bilhah [and with the children of Zilpah].” And small is written with reference to the other (in Obad. 1:2), “I will surely make you (Edom) smallest among the nations.” The one (Esau) grew up with two who were righteous (i.e., with Isaac and Rebekah) and did not learn from their deeds, while the other grew up with two who were wicked (i.e., Potiphar and Pharaoh) and did not learn from their deeds. The one received the birthright as a result of his good deeds, while the other lost his birthright from his evil deeds. The one supported his brothers, while the other sought to kill his brother. The one fenced himself away from sexual immorality and from the spilling of blood, while the other sullied himself with sexual immorality and the spilling of blood. The one conceded to the revival of the dead, as stated (Gen. 50:24), “God will surely remember you”; while the other denied the revival of the dead, as stated (Gen. 25:32), “Behold, I am going to die.” The one offered his life for his mother’s honor, as stated (Gen. 33:7), “and after, Joseph and Rachel came forward and bowed”; while the other sought to kill his mother, as stated (Amos 1:11), “and he destroyed his uterus.” (This is a homiletical translation of the verse, which would otherwise be translated as, AND HE REPRESSED HIS PITY.) Therefore, the one (Esau) will fall by the hand of the other (Jospeh). And R. Johanan said, “All of the ministering angels sought to battle with the ministering angel of Esau, but he would not fall by their hand, as he would remove each and every one with a response: To Reuben, he says, ‘You were suspected about your father’s concubine.’ To Simeon and Levi, ‘You also killed [the inhabitants of] Shekhem.’ To the other tribes, ‘You sold your brother and sought to kill him.’ To Judah, ‘You were also suspected about your daughter-in-law, Tamar.’ To Benjamin he said, ‘You were suspected about the concubine in Giveah.’ When the ministering angel of [Joseph] came and battled with him, he immediately fell in front of him, as he had no response to answer him. This is what is written (Obad 1:18), “And the House of Jacob shall be fire, and the House of Joseph flame, and the House of Esau shall be straw.”

Midrash Tanchuma, Matot 1:1

(Numb. 30:3:) “When someone makes a vow (neder) to the Lord.” Let our master instruct us: How are konamot (i.e., vows of abstinence) and vows (nedarim)? Thus have our masters taught (in Ned. 2:1): [If one makes] a konam (i.e., a vow of absitinence) [that he will not sleep, that he will not speak; [if he utters a konam to his wife] “that I will not have marital relations with you,” such a one is liable to [the injunction] (in Numb. 30:3), “he shall not break his word.” [If he swears] an oath (shevu'ah)] that he will not sleep, that he will not walk, he is forbidden [to do so]. (Cf. Ned. 2:2-5; Ned. 13b, 14b-15a; 20a; yNed. 2:2-5 (37b-6); above, Lev. 1:16.) Oaths (shevu'ot) carry more weight than vows (nedarim); and vows, than oaths. How so? [if one makes] a konam not to make a sukkah, not to take up a lulab, not to put on phylacteries, in the case of vows (nedarim) it is forbidden to put them on or to make them, even though they are commandments (of the Torah); but in the case of oaths (shevu'ot) it is permitted, because one does not swear to transgress against the commandments. The Holy One, blessed be He, said to Israel, “Be circumspect with your vows (nedarim) and do not break them; for all who break vows (nedarim) end up in being faithless in oaths (shevu'ot).” And the one who is faithless in oaths is denying the Holy One, blessed be He through it and will never have forgiveness, as stated (in Exod. 20:7 = Deut. 5:11), “for the Lord will not exonerate [one who takes His name in vain].” [Yet] it is also written (in Jer. 4:2), “And you shall swear, ‘As the Lord lives,’ [in truth, in justice, and in righteousness].” The Holy One, blessed be He, said to Israel, “Do not think that you have permission to swear in My name even in truth. (Numb. R. 22:1.) You are not entitled to swear by My name unless you possess all the following attributes (of Deut. 10:20), “The Lord your God you shall fear, Him you shall serve, to Him you shall hold fast, [and by Him you shall swear]”: That you should be like those three who were called God-fearing, Abraham, Job, and Joseph: Abraham of whom it is written (in Gen. 22:12), “For now I know that you fear [God].” Concerning Job it is written (in Job 1:1), “the man was blameless [and upright, one who feared God].” Concerning Joseph it is written (in Gen. 42:18), “for I fear God.” Ergo (in Deut. 10:20), “The Lord your God you shall fear.” (Deut. 10:20, cont.:) “Him you shall serve.” [You do so,] if you turn [all] your attention to the Torah, fulfill [its] commandments and have no other work (abodah). It therefore is stated (ibid.), “Him you shall serve (rt.: 'bd).” (Deut. 10:20, cont.:) “To Him you shall hold fast.” Can one hold fast to the Divine Presence? Moreover, has it not already been stated (in Deut. 4:24), “For the Lord your God is a consuming fire?” It is simply [being stated with reference to] anyone marrying off his daughter to a scholar who reads [Scripture] and recites [Mishnah], that he engage in commerce (Gk.: pragmateia.) for him and have him benefit from his assets. (Ket. 111b; cf. Sot. 14a.) It is with reference to [such a] one that it is stated (in Deut. 10:20), “to him you shall hold fast.” If you have all these [attributes] you may swear; if not, you are not entitled to swear. There is a story about King [Jannai], that he had two thousand towns and they all were destroyed because of a true oath. (Numbers 30:17:) “Between a man and his wife, between a father and his daughter.” Just like a man only annuls vows of self-affliction and matters between him and her, so too a father only annuls with regards to self-affliction and what is between him and her.

Midrash Tanchuma, Nasso 28:1

(Numb. 7:48:) “On the seventh day it was the prince of the Children of Ephraim.” This text is related (to Ps. 60:9), “Gilead is Mine and Manasseh is Mine; Ephraim also is My chief stronghold; Judah is My scepter.” Resh Laqish said, “If the idolaters should say to you that the Holy One, blessed be He, does not enliven the dead, say to them, ‘See here, Elijah bears witness that I enlivened the dead through his hand.’ (Cf. Numb. R. 14:1.) Ergo (in Ps. 60:9), ‘Gilead is mine,’ as Elijah was of the inhabitants of Gilead. (Ibid., cont.:) ‘And Manasseh is Mine.’ If they should say to you that the Holy One, blessed be He, does not receive repentant sinners, say to them, ‘See here, Manasseh bears witness that I received him through repentance, since it is stated (in II Chron. 33:13), “When he (i.e., Manasseh) prayed unto him, He (i.e., the Holy One, blessed be He,) granted his request, heard his [entreaty,] and restored him to Jerusalem and to his kingdom […].”’ Ergo (in Ps. 60:9), ‘and Manasseh is Mine.’ (Ibid., cont.:) ‘Ephraim also is My chief stronghold.’ And if they say to you that the Holy One, blessed be He, does not attend to (pqd) barren women, say to them, ‘See here, Elkanah of Mount Ephraim bears witness that I attended to (pqd) his wife Hannah, as stated (in I Sam. 2:21), “For the Lord visited (pqd) hannah; [so she conceived and bore three sons and two daughters].”’ (Ibid., cont.:) ‘Judah is my scepter.’ If they say to you that the Holy One, blessed be He, does not rescue from the fire, say to them, ‘See here, Hananiah and his friends bear witness that I rescued them from the fire, as stated (in Dan. 1:6), “Now among those from the Children of Judah were Daniel, Hananiah, Mishael, and Azariah.”’ Ergo (in Ps. 60:9), ‘Judah is my scepter.’” Another interpretation (of Ps. 60:9), “Gilead is Mine”: If someone says to you, “Why did Elijah build an altar up on Mount Carmel and sacrifice on it, when the Temple existed at that time? For Moses has said (in Lev. 17:3–4), ‘If any single person from the house of Israel slaughters [an ox, a lamb or a goat in the camp]…, And does not bring it unto the entrance of the tent of meeting [to offer a sacrifice to the Lord before the Tabernacle of the Lord, blood guilt shall be imputed to that person],’” say to him, “Everything that Elijah did, he did for the name of the Holy One, blessed be He, and by divine command. (yTa‘an. 2:8 (65d); Lev. R. 22:9.) It is so stated (in I Kings 18:36), ‘And it came to pass at the time of the offering of the oblation (minhah), the prophet Elijah drew near and said […, and that I have done all these things at Your bidding].’” Ergo (in Ps. 60:9), “Gilead is Mine.” (Ibid., cont.:) “And Manasseh is Mine.” If someone says to you, “Why did Gideon sacrifice in a high place (bamah); see here, it was forbidden because there was Shiloh in existence?” [In answer to this question,] R. Abba bar Lahana said, “Gideon did seven [unlawful] things: (yMeg. 1:14 (or 12) (72c); Zev. 14:6; M. Sam. 13; see Tem. 28b-29a.) (1) He sacrificed a bull which had been worshipped, (2) a bull which had been set aside (for idolatry), (3) he built an altar, (4) he cut wood [for it] from the asherah, (5) he sacrificed at night, (6) without the high priest, and (7) he was among idol-serving priests. Yet whatever he did, he did by divine command. It is so stated (in Jud. 6:25-26), ‘And it came to pass during that night that the Lord said to him, “Take the bull ox that belongs to your father […]”’” Ergo (in Ps. 60:9), “and Manasseh is Mine.” (Ibid., cont.:) “Judah is my scepter.” If someone says to you, “See here, David transgressed against a negative commandment,” (Buber, n. 147, suggests that the allusion is to the Bathsheba incident (II Sam. 11). This interpretation is suggested by citation of Ps. 51:15 which follows, since according to the introduction of this Psalm, David wrote it when Nathan came to him to condemn him for the Bathsheba affair. Cf. also Numb. R. 14:1, which alludes in this context to David building an altar and offering sacrifices on a high place (II Sam. 24:18-25 // I Chron. 21:18-26).) the Holy One, blessed be He, said, “Say to him, ‘David taught the penitents, like a scribe teaching children.’” It is so stated (in Ps. 51:15), “Let me teach transgressors your ways and the sinners shall return unto You.” Ergo (in Ps. 60:9), “Judah is My scepter. (Ibid.:) “Ephraim also is My chief stronghold.” If someone says to you, “Why did Joshua profane the Sabbath in Jericho,” say to him, “He acted on divine command.” It is so stated (in Joshua 6:2), “Then the Lord said unto Joshua, ‘See, I have given Jericho into your hand […].’” It is also written (in vss. 3-4), “So you shall go around the city […]; thus shall you do for six days. And seven priests […]; but on the seventh day you shall go around the city seven times, [and the priests shall blow on the shofars].’” And how is it shown that it was on the Sabbath? In that there are never seven days without a Sabbath. (See yShab. 1:3 or 8 (4ab); Gen. R. 14:10; Seder Olam Rabbah 11.) Ergo, “Ephraim also is My chief stronghold.” Now Joshua did yet another thing on his own initiative, which was not told to him. When Jericho was conquered, it was Sabbath. He said, “All of the Sabbath is holy, so whatever we conquer on the Sabbath will be holy to the Lord, as stated (in Josh. 6:19), “But all the silver and gold, and vessels of bronze and iron, are holy to the Lord […].” R. Berekhyah the Priest Berabbi said, “He treated it like a city condemned (for idolatry), and in the case of a city condemned (for idolatry) it is forbidden [to derive] benefit [from it]. Thus it is stated (in Deut. 13:17), ‘and you shall burn with fire the city with all its plunder, wholly for the Lord your God.’” R. Judah bar Shallum the Levite said, “[Joshua] taught Israel what the Holy One, blessed be He, said to Israel (in Numb. 15:20), ‘You shall set aside the first of your dough [as a hallah offering].’ Joshua said, ‘In as much as we conquered it first, we shall dedicate all its booty to the most high.’ The Holy One, blessed be He, said, ‘In as much as you have done so, see, your offering is supporting your tribe and overriding the Sabbath.’ Thus it is stated (in Numb. 7:48), ‘On the seventh day it was the prince of the Children of Ephraim (who made the offering).’” This text is related (to Eccl. 8:4–5), “For a king's word is supreme […]. Whoever observes a commandment shall not know anything evil.” And so it says (in II Sam. 23:3), “The God of Israel has spoken; the Rock of Israel has said to me, ‘One who governs over a person, who governs righteously the fear of God.” And who is the one who governs over his [evil] drive. (See above, Gen. 5:6.) One who does the will of the Omnipresent. And who is this? This was Joseph, the father of [Ephraim], the father of the father of Joshua ben Nun. What is written about him (in Gen. 39:7–8)? “And it came to pass after these things that his master's wife cast her eyes upon Joseph […]. But he refused […].” The Holy One, blessed be He, said to him, “You did not heed her. By your life, I am making you king over Egypt. Then they all shall obey you, as stated (in Gen. 41:55), “then Pharaoh said to all Egypt, ‘Go unto Joseph.’” It also says (in vs. 40), “You shall be over my house,” and the children of my palace (Lat.: praetorium; Gk.: praitorion.) shall do nothing without your consent. So it says (in Gen. 42:6), “Now Joseph was the governor over the land.” Because he governed his [evil] drive, he became governor over the land. (Gen. 39:2:) “And he was a successful man. It was only necessary to say "righteous man." Why is “successful man,” written? The Holy One, blessed be He, said to [Joseph], “You achieved what the first Adam did not achieve.” (I.e., unlike Adam, Joseph resisted temptation and overcame his evil drive.) Successful (rt.: tslh) simply means achievement. Thus it is stated (in II Sam. 19:18), “and they crossed (rt.: tslh) the Jordan ahead of the king.” (The context is the successful return of King David to Jerusalem after his forces had achieved the defeat of Absalom. Cf. also Gen. R. 86:4.) The Holy One, blessed be He, said to him, “No sacrifice by an individual overrides the Sabbath; yet by your life, the sacrifice by your son (Ephraim) will override the Sabbath, because of the good work (mitswah) that you did (in resisting temptation).” Ergo (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim, Elishama ben Ammihud.” R. Azariah said, “The Holy One, blessed be He, said to him, [i.e.] to Joseph, ‘You have kept the commandment (mitswah) (from Exod. 20:13 = Deut. 5:17), of “You shall not commit adultery.” So you have fulfilled the Torah before I gave it. By your life, no tribe shall come between your two sons with a sacrifice. Instead (according to Numb. 7:48) Ephraim [shall bring an offering] on the seventh day; and (according to Numb. 7:54) Manasseh, on the eighth day.’” R. Meir and R. Joshua ben Qorhah were interpreting the names, “Elishama [means], he (Joseph) heeded (shama') my God (Eli), and he did not heed his mistress. Ben Ammihud (‘MYHWD) means, His glory (HWDW) was with me (‘MY) and not with another. Similarly also in the case of (Numb. 7:54), Gamaliel ben Pedahzur [prince of the Children of Manasseh, means that] Joseph said, God (El) has recompensed (gamal) my people with a good recompense (gemulim).’ Ben pedahzur (pdhtswr) means, the Rock (tswr) redeemed (pdh) me from my distress of the prison. And so is it written (according to Ps. 18:21), ‘The Lord rewarded me according to my righteousness; according to the purity of my hands…’” R. Samuel bar Abba said, “What is the meaning of ‘according to the purity of my hands?’ According to the purity of my hands, because I was pure through good works.” (yTa’an. 3:12 (or 10) (67a).) (Ps. 18:21:) “The Lord rewarded me.” How? When someone is poor, he trusts in the Holy One, blessed be He; but when he [becomes] wealthy, he trusts in his wealth and has no fear of [God]. However, when Joseph was a slave, he feared the Lord. When his mistress enticed him with words, he said to her (in Gen. 39:9), “then how shall I do this great evil and sin against God?” Also when he became king he added [to his] fear [of the Holy One, blessed be He], as stated (in Gen. 42:18), “And Joseph said to them on the third day, ‘Do this and live, for I fear God.’” And when his brothers came down to him a second time (according to Gen. 43:16), “When Joseph saw Benjamin with them, [he said… ‘Slaughter and prepare (wehakhen) an animal, for the men will eat with me at noon].’” (Because this verse uses the word, wehakhen, and because the same word also occurs in Exod. 16:5, it is assumed that the conditions of Exod. 16:5 apply here to Gen. 43:16.) Now surely it is not customary for kings to prepare [food] one day ahead for the next. R. Johanan said, “It was the Sabbath, as stated (in Gen 42:16, ‘and prepare.’ And prepare only means [preparation for] the Sabbath, as stated (in Exod. 16:5), ‘And it shall come to pass on the sixth day, that when they prepare.’” (Mekhilta deRabbi Ishmael, Beshallah, 1; Numb. R. 14:2; TDER 24 (or 26), p. 131.) The Holy One, blessed be He, said to him, “You have kept the Sabbath before it was given. By your life, I will have the son of your son offer [his sacrifice] on the Sabbath day, as stated (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim.”

Midrash Tanchuma, Vayikra 7:1

(Lev. 5:1:) “And if a soul sins in that it hears a voice swearing […, if he does not speak out, he shall bear his iniquity].” This text is related (to Eccl. 5:1), “Do not be rash with your mouth, and let not your heart hasten to bring forth a word before God.” These [words refer to] people who vilify the name of the Holy One, blessed be He. Come and see, when the celestial beings were created, those below were created with half of the [divine] name, as stated (in Is. 26:4), “for through Yh, (YH is the first half of the divine name, which the Hebrew spells out where the translation reads THE LORD.) the Lord formed the worlds.” (The midrash interprets tsur ‘olamim as FORMED THE WORLDS (i.e., this world and the world to come) rather than as the more usual EVERLASTING ROCK. For similar interpretations, see yHag. 2:1 (77c); Men. 29b; Gen. R. 12:10; M. Pss. 62:1; 114:3; cf. also M. Pss. 118:14.) But why were they not created with all of it? So as not to mention the full name [of the Holy One, blessed be He] with him. Woe to those creatures who vilify the name of the Holy One, blessed be He, in vain. See what is written about offerings (in Lev. 1:2), “When one of you presents an offering to the Lord.” It does not say "to the Lord, an offering," but “an offering to the Lord” (so that who changes his mind about an offering in mid-sentence not mention God’s name for no reason). (Tanh. (Buber), Gen. 1:6; Ned. 10ab; Sifra to Lev. 1:2, Wayyiqra, Parashah 2; Sifre, Deut.32:3 (306); Gen. R. 1:13.) And [yet] people vilify the name of the Lord in vain. It is therefore stated (in Eccl. 5:1), “Do not be rash with your mouth…. for God is in heaven and you are on earth.” For who would say that God is not in heaven and that people are not on earth? [Accordingly], Solomon has said, “Every time that the weakest of the weak is above, he defeats the warrior below.” Go and learn from Abimelech (in Jud. 9:53), “But a certain woman dropped an upper millstone on Abimelech's head and cracked his skull.” (Since the woman was above the warrior Abimelech in the tower of Thebez, her killing him is an example of a relatively weak person defeating a warrior from above.) And if he was a warrior among warriors and there was none like him, and [yet] a woman [was able to] kill him from above, how much the more so in the case of the Holy One, blessed be He! See what is written about Him (in Dan. 4:32), “All the inhabitants of the earth are of no account, and He does as He wishes [with the host of heaven and with the inhabitants of the earth].” It is also written (in Ps. 47:3), “For the Lord most high is awesome, a great King over all the earth,” and people are below. (Eccl. 5:1:) “Therefore let your words be few.” So what is there for you to do? To put your hand upon your mouth and upon your ear in order to neither speak nor hear. Ergo (in Lev. 5:1), “If a soul sins.” (These words also appear in Lev. 5:21 [6:2].) (Lev. 5:1:) [“And if a soul sins in that it hears a voice swearing,] when he is a witness to what he has either seen or come to know, [if he does not speak out, he shall bear his iniquity].” This text is related (to Prov. 29:24), “The one who shares with a thief hates his own soul; he hears swearing and does not speak out.” What has caused anyone to say of him, “If a soul sins?” [It is] simply because he did not come and tell a sage, “So-and-so blasphemed the name of the Holy One, blessed be He.” He therefore shares his iniquities with him, as stated (in Lev. 5:1), “if he does not speak out, he shall bear his iniquity.” Therefore Solomon has said (in Prov. 29:24), “The one who shares with a thief hates his own soul.” Just as when the thief is caught, his partner is convicted along with him; (Cf. Lev. R. 6:2.) so whoever hears blasphemy of the Holy One, blessed be He, and does not speak out is convicted along with him. And let no one say, “What denunciation (lashon hara’ah) do I say?” The Holy One, blessed be He, has said (in Lev. 5:1ff.), “’On every matter,’ there is a denunciation in it. [But] with cursing the name, there is no denunciation.” Why? Because [it is] just like a case of a person cursing his companion. When he hears him, it is of no concern to him. But if he has cursed his father in his presence, he puts his life on the line and says, “You have cursed my father.” Moses said (in Deut. 32:6), “Is He not your Father who created you?” (Lev. 5:1:) [“And if a soul sins in that it hears a voice swearing,] when he is a witness to what he has seen.” The Holy One, blessed be He, said, “If you want to bear witness, bear witness; but if not, I will bear witness.” Thus it is stated (ibid.), “when he (He) is a witness.” And where is it shown that the Holy One, blessed be He, is called a witness? Where it is stated (in Jer. 29:23), “I am the One who knows and bears witness, says the Lord.” Come and see. All the parashioth written in this book have “mistake” written in them, except for this parashah, in which “mistake” is not mentioned. (In fact, MISTAKE (shegagah), i.e., UNINTENTIONAL SIN, does appear in this parashah (in 5:15, 18). Elsewhere in Lev. the word only appears in 4:2, 22, 27; 22:4.)) About him Solomon has said (in Eccl. 5:5), “Do not let your mouth cause your flesh to sin, and do not say before the angel that it was a mistake,” (in Eccl. 5:1), “for God is in the heavens.” It is comparable to two people who threw stones at an image of a king. (Gk.: eikonion, a diminutive form of eikon.) One was drunk, and one was in possession of his senses. Both of them were caught and went to trial. [The judge] rendered a [guilty] verdict (Gk.: apophasis.) against the one with his senses and acquitted the one who was drunk. So it is in the case of whoever sins. It is concerning him that “mistake” is written (in Lev. 4:2) – “When a soul sins by mistake (rt.: shgg) [against any of the Lord's commandments]….”; (and likewise in Lev. 4:13) “And if the whole congregation of Israel should err (rt.: shgg).” And [about] all of them; because they sinned by mistake, they bring an offering and it shall be forgiven them. It is so stated (in Numb. 15:26), “The whole congregation of the Children of Israel and the stranger who resides in their midst shall be forgiven because [it happened] to all the people by mistake.” But the one who blasphemes receives a [guilty] verdict, as stated (in Lev. 24:16) “And the one who blasphemes the name of the Lord shall surely be put to death.” It is also written (in Jer. 4:2), “And you shall swear, ‘As the Lord lives,’ in truth, in justice, and in righteousness; then shall nations bless themselves in Him, and Him shall they glory.” Scripture also says (in Deut. 10:20), “The Lord your God you shall fear, Him you shall serve, to Him you shall hold fast”; then after that, “and by Him you shall swear.” (See Tanh. (Buber), Numb. 9:1; Numb. R. 9:1.) (Ibid.:) “The Lord your God you shall fear,” so that you will be like those three of whom it is written, “he feared God (yr' 'lhym)”: Abraham, Joseph and Job. About Abraham it is written (in Gen. 22:12), “for now I know that you fear God (yr' 'lhym).” About Joseph it is written (in Gen. 42:18), “I fear (yr') God ('lhym).” About Job it is written (in Job 1:2), “he feared God (yr' 'lhym) and shunned evil.” (Deut. 10:20, cont.:) “Him you shall serve,” in that you will be busy with the Torah and with [fulfilling] the commandments. (Ibid. cont.:) “To him you shall hold fast,” in that you will honor the Torah scholars and benefit them with your property. Moses said to Israel, “Do not think that I have allowed you to swear by His name, even in truth. It is only, if all these conditions (mentioned earlier in the verse) abide with you, that you are entitled to swear; and if not, you are not entitled to swear [by His name], even in truth.” You shall not be like those of whom it is written (in Jer. 7:9), “[Will you …] swear falsely and sacrifice to Baal?” Rather, fulfill all these conditions and after that you are Mine, as stated (in Jer. 4:1), “If you return, O Israel, says the Lord, if you return unto Me [….]” Then after that [it says] (in vs. 2), “And you shall swear, ‘as the Lord lives’….” Our masters have said, “Even in truth one cannot swear.” Why? Thus have our masters taught (in Dem. 2:3): Let not someone from Israel be unrestrained in vows (See also Ned. 20a.) or in jesting, (or to lead one's companion astray with an oath by saying it is not an oath). There is a story about the royal mountain where there were two thousand towns, and all of them were destroyed because of a truthful oath that was unnecessary. (Tanh. (Buber), Numb. 9:1; Numb. R. 9:1; cf. also Git. 57a.) Now if one who swears in truth has this happen, how much the more so in the case of one who swears to a lie? How did they act? One would utter an oath to his companion that he was going to such and such a place to eat and drink. Then they would go and act to fulfill their oath. It is therefore stated (in Lev. 5:1), “If a soul sins in that it hears a voice swearing.” Now when the Holy One, blessed be He, comes to judge all people in the world to come, He will judge them along with sorcerers and adulterers. Where is it shown? Where it is stated (in Mal. 3:5), “Then I will draw near to you in judgment; and I will be a swift witness against sorcerers, against adulterers, against those who swear to a lie (in My name).” And I am finding them guilty and bringing them down to Gehinnom. The Holy One, blessed be He, said, “With the mouth that I gave you to be praising and glorifying My name, you are reproaching, blaspheming, and swearing to a lie in My name? Since I created all people to praise Me, as stated (in Prov. 16:4), “The Lord has made everything for His own purpose.” So is it not enough for you that you do not praise Me, but [that] you blaspheme [Me as well]! The Scripture has said (in Is. 57:20), “But the wicked are like the troubled sea, [for it cannot rest (rt.: shqt)].” [They are] just like this [kind of] sea which has waves in its midst exalting themselves upward. When each and every one of them reaches the sand, it is broken and returns (hozer). (The word also means “repents.”) And its companion also looks at it breaking, and [yet] exalts itself upward without repenting (hozer). So are the wicked, who look at one another and exalt themselves. Therefore, they are likened to the sea, as stated (in Is. 57:20), “But the wicked are like the troubled sea….” So did all the generations, the generation of Enosh, the generation of the flood, and the generation of the dispersion (i.e., of the Tower of Babel), not learn from each other. Instead they were exalting themselves. Therefore they are compared to the sea (in Is. 57:20), “But the wicked are like the troubled sea.” (Is. 57:20, cont.:) “For it cannot rest (rt.: shqt).” The wicked have no rest in the world, but the righteous have serenity (shqt), as stated (in Jer. 30:10), “and Jacob shall again have peace (shqt) and quiet with none to make him afraid.” Another interpretation (of Is. 57:20), “But the wicked are like the troubled sea.” Just as the sea has its dirt and mud in its mouth, so the wicked have their stench in their mouth. Thus it is stated (at the end of Is. 57:20), “and its waters toss up slime and mud.” It is not from choice that one hears blasphemies and invectives, but from the midst of the sins which are within him. Thus it is stated (in Lev. 5:1), “If a soul sins and hears a voice swearing….” (Most translations equate the sinning with the swearing. This more literal translation illustrates the point that the swearing comes from a soul which has already sinned.) You find [that there are] three things under human control and three things not under human control …. (Tanh., Gen. 6:12 (i.e., Toledot 12); Gen. R. 67:12.) And not only [now] but even in the world to come. [So it is stated] (in Job 12:23), “He exalts (msgy') nations and destroys them.” The written text (ketiv) is “mshg'” (which means, misleads). (In unpointed Hebrew the Sin (S) and the Shin (Sh) look alike. Since MShG’, which is pointed mashge’, can also be spelled with the extra yod (i.e., Y), the two words are interchangable in an unpointed text.) Then He destroys them [and] brings them down to Abaddon, (Abbadon is a name for Hell, which means “destruction.”) while the righteous watch them. Thus it is stated (in Is. 66:24), “Then they shall go out and look at the corpses of the people who have rebelled against Me; their worms shall not die nor shall their fire be quenched”.

Midrash Tehillim 25:12

Another man, who is he? This is Joseph, as it says (Genesis 37:15), "And a man found him, and behold! he was wandering in the field, so the man asked him, saying, 'What do you seek?'" He feared the Lord, as it says (Genesis 42:18), "On the third day, Joseph said to them, 'Do this and you will live, for I fear God.'" He will guide us in the way to choose, as he did not sin with his master's wife. His soul leaned toward good. He is buried in the cave, and his descendants will inherit the land, as it says (Numbers 32:33), "So Moses gave to them, to the sons of Gad and to the sons of Reuben and to half the tribe of Manasseh the son of Joseph, the kingdom of Sihon, the king of the Amorites, and the kingdom of Og, the king of Bashan, the entire land with its cities and the territory surrounding them."

Shemot Rabbah 26:3

“Moses said to Joshua: Choose men for us and go out and wage war with Amalek; tomorrow I will be standing on top of the hill and the staff of God will be in my hand” (Exodus 17:9). “Moses said to Joshua: Choose men for us.” Why to Joshua? Primarily, you expound that he was seeking to instruct him in war because he was destined to take Israel into the Land. Another matter, why Joshua? He said to him: ‘It was by means of your grandfather (Joshua was from the tribe of Ephraim, who was a son of Joseph. The Israelites descended to Egypt due to the strife between Joseph and his brothers. ) that they descended to Egypt, go and engage in war with the one who attacked them in their ascent from Egypt.’ Another matter, why Joshua? He said to him: ‘Your grandfather said: “I fear God” (Genesis 42:18), and regarding this one (Amalek.) it is written: “And not God-fearing” (Deuteronomy 25:18). Let the grandson of the one who said: “I fear God,” come and exact vengeance from the one in whose regard it is stated: “And not God-fearing.”’ “Choose men for us.” What is the meaning of “men”? Men of wisdom and who fear sin. “Go out and wage war with Amalek,” from here you learn that they were beneath the clouds of glory, as one says “go out” only to those who are located inside. “The staff of God will be in my hand.” He said to him: ‘This staff is in my hand, as the Omnipresent said that it should be in my hand always.’ Another matter, “the staff of God will be in my hand.” ‘When Aaron performed miracles with it, it was called by his name, as it is stated: “The staff of Aaron” (Exodus 7:12). When I performed miracles with it, it was called by my name. When the Holy One blessed be He performs miracles, it is called by His name, as it is stated: “The staff of God.”’

Quoting Commentary

Rabbeinu Bahya explains that Joseph's sacrifices and actions, such as resisting temptation and trusting in God, were rewarded by God allowing his tribe to offer sacrifices on the Sabbath without interference. The Midrash also compares G-d's loyalty to Joseph to human relationships, highlighting Joseph's unwavering trust in God even in times of power. Additionally, the Torah singles out Amalek as not fearing God, contrasting with other pagan nations. Moses instructed Israel to be ready for three days, adding an extra day on his own, according to Rabbi Jose. In Genesis, Joseph's loyalty to God is highlighted, and G-d's protection of him is compared to a father protecting a vulnerable child.

Da'at Zekenim on Genesis 39:2:1

ויהי ה' את יוסף , “and the Lord was with Joseph;” the Midrash sees in this line a lesson for us to compare G–d’s method of befriending us to how human beings befriend their masters or superiors. As long as their superiors are successful and amass glory the underlings surround the king and flatter him nonstop. As soon however, as the king or master falls on hard times, his former “friends,” and flatterers abandon him as they would a ship about to sink. The reverse is true of Hashem. As soon as Joseph fell on hard times, G–d went out of His way to show him that far from having abandoned him, on the contrary, He now went out of His way to make life easier for him. He supported him when he became viceroy of Egypt for 80 years, as well as when he was still a slave in the house of Potiphar, and even when jailed for supposedly having tried to rape his wife. It is remarkable that also Joseph’s way of responding to the way the brothers had treated him were quite different from the way ordinary people would have reacted to this given the chance. Normally, poor people display some fear of G–d, as He is the only one from whom they can expect help. Joseph, even when in a position of power, repeatedly refused to do something that G–d would not approve of (Compare Genesis 42,18 as well as 39,9) An alternate interpretation of the line: ויהי ה' את יוסף. Imagine someone blessed with ten children, each one of whom lives in a different country. Instead of visiting them all in rotation, he concentrated on spending time with the youngest, as he was less well endowed than his brothers, and depended more on advice and assistance from his father. Take another parable illustrating our subject. A wine merchant had loaded ten donkeys with barrels of wine and began to lead them on the public highway. Suddenly one donkey veered and entered the house of a pagan. Right away the owner abandoned all the other nine donkeys out of concern that a pagan might touch the wine on the back of the last mentioned animal and make it unfit for Jews to drink from. Similarly, as soon as G–d saw that Joseph had been brought to the house of an Egyptian who was now his master, He hurried to supervise his fate to protect him from harm. He was afraid that unless He did so, Joseph might learn to copy the lifestyle of his master.

Ibn Ezra on Exodus; Perush HaArokh 19:15:1

BE READY AGAINST THE THIRD DAY. The meaning of li-sheloshet yamim is, for the third day. According to the plain meaning of the text, Moses did not add a day by himself. (Verse 11 tells us that God told Moses, ve-hayu nekhonim la-yom ha-shelishi (and be ready against the third day). However, our verse reports that Moses told Israel, heyu nekhonim li-sheloshet yamim (be ready against the third day). According to the Rabbinic sage Rabbi Jose, Moses told Israel be ready for three days (which is the literal meaning of heyu nekhonim li-sheloshet yamim). That is, God will reveal himself to you on the fourth day. Moses thus added another day on his own. See Sabbath 87a.) I will bring two faithful witnesses, (That there is no difference between li-sheloshet ha-yamim and la-yom ha-shelishi.) both of which are found in this book. Now it is written, And he put them all together into ward three days (sheloset yamim) (Gen. 42:17). It is then written, And Joseph said unto them the third day (yom ha-shelishi) (Gen. 42:18). Scripture also states, within yet three days (sheloshet yamim) shall Pharaoh lift up thy head from off thee (Gen. 40:19). It is then written, And it came to pass the third day (ba-yom ha-shelishi) (Gen. 40:20). (We thus see that Scripture interchanges sheloshet yamim and yom ha-shelishi. Hence they must have one meaning.) Similarly here, heyu nekhnim li-sheloshet yamim [means be ready for the third day].

Rabbeinu Bahya, Bamidbar 7:48:2

A Midrashic approach based on Tanchuma Nasso 28 on the fact that the tribe of Joseph brought his sacrifice on the seventh day of the week, i.e. the Sabbath. G’d said to Joseph: “by your life, you have fulfilled the commandment of not committing adultery with the wife of Potiphar at a time when I had not yet legislated this commandment in the Torah. In recognition of your self-sacrifice for the concepts contained in that commandment, I will allow your son to override the concept of the Sabbath regulations not to offer private offerings on that day when he will offer the inaugural sacrifice on behalf of your tribe.” Not only this, but there will not be another tribe’s offering separating between the offering of Ephrayim and the offering of Menashe his brother tribe. On the name of the prince of Ephrayim, Elishama, the Midrash sees in this a reminder of Ephrayim’s father Joseph’s great character strength in that אלי שמע, (G’d speaking) “to Me he listened whereas he did not listen to his mistress, the wife of Potiphar.” The words בן עמיהוד are perceived as a reminder of עמי היה הודו, “his glory was with Me,” (and not with the Egyptian nation). The word גמליאל (name of the prince of Menashe) is understood as alluding to גמל א-ל חסדים עמי, “the Lord performed deeds of loving kindness with me.” The word פדהצור (name of Gamliel’s father) is understood as a hint of פדה צור the “Rock” (G’d) redeemed him from his troubles in jail.” Psalms 18,21 reflects such feelings of Joseph at the time when the psalmist writes [though he refers to his own rescue from Shaul by G’d. Ed.] “the Lord rewarded me according to my merit; He requited the cleanness of my hands.” It is normal for man to put his trust in the Lord as long as he is poor (and has nothing or no one else to put his trust in). When he becomes affluent he relies on his wealth to stand by him, no longer making the Lord the focus of his trust. Joseph, by contrast, placed his trust in the Lord both when he was in dire straits and when he had risen to the pinnacle of his career. When he was a slave and a prisoner in the house of Potiphar and subject to the enticements and threats of Potiphar’s wife, he said to her: “how can I possibly commit such a great wrong against G’d?” (Genesis 39,9). When he had been appointed king he continued to revere the Lord as we know from his own lips in Genesis 42,18: “I fear the Lord.” When he had been a mere slave he nevertheless recited a benediction over the food he ate (Bamidbar Rabbah 14,5). When his master saw him whisper with his lips, he asked him what he was doing. Joseph replied that he was giving thanks to the Lord for the food He provided for all of His creatures. His master demanded: “show me this G’d you are talking about.” Joseph replied: “the sun is just one of his servants; seeing that you cannot even look at the sun without becoming blinded, if you were to behold its master you would die.” Nonetheless, G’d revealed Himself on behalf of Joseph. This is the meaning of the verse in Genesis 39,3: “when his master saw that the Lord was with him (Joseph), etc.“ These sentiments are reflected by David in Psalms 60,9: “Gilead and Menashe would be mine; Ephrayim my chief stronghold;” concerning the words לי גלעד, “Gilead is mine,” Rabbi Shimon ben Lakish said: “in the event the heretics tell you that G’d is unable to resurrect the dead, there is Elijah the prophet who came from Gilead and who revived the dead. If he could do so, would G’d be unable to do it? If, on the other hand, the same heretics will tell you that G’d does not accept repentant sinners into the fold, King Menashe of Yehudah is proof that G’d does so as that king was a great heretic, and, after having been in captivity and praying to the Lord, becoming a penitent, G’d restored him to his throne in Jerusalem (Chronicles II 33,13). This is why the psalmist speaks of “Menashe is mine.” Concerning the words: “Ephrayim is my stronghold,” Rabbi Shimon ben Lakish continued, if an heretic denies G’d’s ability to enable barren women to bear children, consider the case of Elkanah from Ephrayim, whose wife Channah had been unable to become pregnant. After she had appealed to the Lord in Shiloh, He remembered her and granted her children (SamueI 2,21). In the event some heretic will tell you that G'd cannot save someone out of the flames, look at the three men from Yehudah, Chananel, Mishael, and Azaryah, whom G'd rescued from a flaming kiln (Daniel 1,6). This is what David meant when he spoke of יהודה מחוקקי, “Yehudah my scepter," in that same verse. An alternative explanation of this verse in Psalms. The words לי גלעד, לי מנשה, are a reference to Elijah at Mount Carmel. Someone may challenge the fact that prophet Elijah offered sacrifices on a private Altar at a time when the Temple was standing in Jerusalem. He may point out that there is a Biblical prohibition to do so, based on Leviticus 17, 3-4: "any man from the House of Israel who will slaughter a bull, or a goat in the camp or who will slaughter it outside the camp and he has not brought it as an offering to Hashem before the Tabernacle of Hashem- it shall be considered bloodshed for such a man, (i.e. a capital crime).” Tell such a questioner or challenger that whatever the prophet Elijah did he did for the sake of the holy name of G’d and the enhancement of His image among the people; moreover he did it at the behest of G’d. Proof of all this is Kings I 18,36: “it was at the time of the meal-offering, the prophet Elijah came forward and said: “O Lord, G’d of Avraham, Yitzchak, and Israel! Let it be known today that You are G’d in Israel and that I am Your servant, and that I have done all these things at Your bidding!” This is what the psalmist had in mind when he spoke of “Gilead is mine.” Elijah was a resident of Gilead. As to the words: "Menashe is mine” in the same verse; if someone challenges the conduct of Gideon (Judges 6,25-6) who also had sacrificed an offering on a private altar at a time when the Tabernacle in Shiloh was functional, the same answer applies. Rabbi Abba bar Kahanah said that on the day in question Gideon performed seven actions (normally prohibited). 1) He sacrificed a bull which had been used for idolatrous purposes; 2) he sacrificed a bull intended for idolatrous purposes; 3) he built a private altar; 4) he cut down wood for it from an ashera (a tree which had served as a centre for idolatry). 5) He offered a sacrifice at night; 6) he did all this although he was not a priest (he was from the tribe of Menashe); 7) the bull had belonged to the priests who served the Baal. All of these actions he undertook he had been instructed to do by divine decree. We know all this from Judges 6,25-26): “it was during that night that G’d said to him: ‘take the young bull belonging to your father and another bull seven years old; pull down the altar of Baal which belongs to your father, and cut down the sacred post which is beside it. Then build an altar to the Lord your G’d on the level ground on top of this stronghold. Take the other bull and offer it as a burnt-offering, using the wood of the sacred post that you have cut down. This is the meaning of: “Menashe belongs to me.” If some were to say that David violated a negative commandment of the Torah (when sleeping with Bat Sheva and marrying her) G’d responds to such a statement by saying that David’s action was designed to teach the sinners that repentance is accepted by G’d and the sinners can be rehabilitated. This is what David said in Psalms 51,15: “I will teach transgressors Your ways, that sinners may return to You.” If someone were to challenge the fact that Joshua violated the Sabbath when preparing to attack and capture Jericho (Joshua 6,2-4), answer such a scoffer that Joshua acted on G’d’s instructions as we know from the verse referred to: “The Lord said to Joshua, “See I will deliver Jericho and her king and her warriors into your hands. Let all the troops march around the city and complete one circuit of the city. ....Do this for six days, with seven priests carrying seven ram’s horns preceding the Ark. On the seventh day, march around the city seven times, with the priests blowing the horns, etc., etc.” How do we know that the seventh day the Book of Joshua speaks of was the Sabbath? There is no sequence of seven days one of which is not the Sabbath. There was something else which Joshua did which he had not been instructed to do. When the walls had collapsed and the city had been captured, Joshua reasoned that seeing the Sabbath is totally sacred, the loot of a city captured on the Sabbath must also be considered sacred, no one using any of it for a private purpose. Hence we read in verse 19 of that chapter that Joshua issued instructions for all the gold, silver, copper objects, and iron to be consecrated to the Temple treasury. Rabbi Berechya the priest said: Joshua treated the city of Jericho according to the rules applied to an עיר הנדחת, (a Jewish city the majority of whose inhabitants had become guilty of practicing idolatry). We know that the contents of such a city are forbidden for use by any other Jew (Deut. 13,17) “you shall burn the town by fire including all its contents, totally.” Rabbi Yehudah Halevi said (Tanchuma Nasso 28):”the reason that the contents of the city of Jericho were consecrated to G’d was that it was the first city in the land of Israel which was captured. We always consecrate the “first” of everything to the Lord, both humans, animals, and crops, etc. In this instance Joshua extended this principle to apply it to inert matters such as gold, silver. G’d responded to this initiative of Joshua (in the future) by permitting the representative of the tribe of Ephrayim (Joshua’s tribe) to offer his individual offering on the Sabbath.

Rabbeinu Bahya, Devarim 25:18:4

According to Midrash Tanchuma Ki Teytze 10 the words: “and he did not fear G’d,” mean that the people of Amalek (descendants of Esau) had a tradition that they could be defeated only by descendants of Rachel seeing that we have a verse in Jeremiah 49,20 אם לא יסחבום צעירי הצאן, “(hear then the plan G’d has devised against Edom) surely the shepherd boys shall drag them away.” These latter words are understood to refer to the youngest of the tribes of Israel, the ones which have been described as נער, (compare Genesis 37,2 where Joseph is described in these terms). We find that also Edom is described as junior in Ovadiah 2, קטן, “junior,” and it is appropriate that a junior such as Edom be defeated by another junior. The reason is that Joseph who attained prominence and remained loyal to G’d although in the environment of two sinners (Pharaoh and Potiphar) without learning from their deeds, is so superior to Esau who grew up between two righteous people (Yitzchak and Avraham) and still did not learn from the good deeds of those righteous people. The Torah testifies that Joseph said: “I fear the Lord,” (Genesis 44,18) as opposed to Amalek. No wonder that the one was doomed to fall by the hand of the other. [If Moses chose the נער Joshua to battle Amalek this was because he was a descendant of Ephrayim, a son of Joseph. Ed.]

Redeeming Relevance; Deuteronomy, CHAPTER 6 Amalek versus Yehoshua 12

The Torah wants us to understand that Amalek’s pirate-like existence did not emerge as a fluke, but rather was deeply rooted in their approach to life more generally, i.e., in what the Torah calls “not fearing God.” On the face of it this is a strange claim, for which pagan nations of the time could actually be described as God-fearing? And yet Amalek is the only one the Torah singles out as not fearing God. It is important to note that from among the few times the concept is mentioned in this form is when Avraham says Avimelech’s country was devoid of the fear of God (Bereshit 20:11) and when Yosef, posing as an Egyptian, reassures his brothers that he fears God (Bereshit 42:18). As these references are dealing with non-Jews, it appears that even if almost all of the nations of the time were idolatrous, there was nevertheless an expectation that they should be – and, in fact, often were – “God-fearing.”

Second Temple

Abraham's conduct was commendable as he resisted lusts and passions, feared God, and claimed true life while in Egypt.

On the Migration of Abraham 4:5

[21] was conduct that called for no slight praise: he derided lusts and all passions and their gross excesses (Gen. 39:14, 17): he feared God (Gen. 42:18) even though he was not yet ready to love Him: when in Egypt he claimed as his own the life that is real life,

Tanakh

Abraham feared for his life in Gerar because he believed the people there did not fear God and would kill him to take his wife Sarah [Genesis 20:11].

Genesis 20:11

“I thought,” said Abraham, “surely there is no fear of God in this place, and they will kill me because of my wife.

Targum

Yoseif instructs his brothers to do something on the third day to live because he fears God.

Onkelos Genesis 42:18

Yoseif said to them on the third day, Do this and live. [From before God] I fear God.

Targum Jonathan on Genesis 42:18

And Joseph said to them on the third day, This do, that you may live; for I fear the Lord.

אִם־כֵּנִ֣ים אַתֶּ֔ם אֲחִיכֶ֣ם אֶחָ֔ד יֵאָסֵ֖ר בְּבֵ֣ית מִשְׁמַרְכֶ֑ם וְאַתֶּם֙ לְכ֣וּ הָבִ֔יאוּ שֶׁ֖בֶר רַעֲב֥וֹן בָּתֵּיכֶֽם׃ 19 J If you are being honest, let one of you brothers be held in your place of detention, while the rest of you go and take home rations for your starving households;
Ibn Ezra interprets "famine of your houses" as a need for corn during a famine, Or HaChaim suggests Joseph let the brothers choose who to hand over for incarceration if honest, Radak explains "shever ra'avon" as breaking hunger from the harvest, Rabbeinu Bahya emphasizes using food for health, not indulgence, Siftei Chakhamim clarifies "your place of guarding" was not made for the brothers, Rashi explains it refers to the house where the brothers are imprisoned. The text discusses linking flesh to provision and perceiving God through it. In Midrash, Joseph prostrates for mercy, Reuben reminds of betrayal, Judah questions their covenant with God, and Joseph's compassion is noted. Musar highlights Joseph providing food based on need, Torah advises against gluttony. Yehudah appeals to Joseph's mercy by recounting Binyamin's circumstances gently. Targum states one brother will be imprisoned if honest, others bring food for their households.

Commentary

Ibn Ezra interprets the phrase "famine of your houses" in Genesis 42:19 as carrying corn needed because of the famine. Or HaChaim suggests that Joseph allowed the brothers to choose whom to hand over for incarceration if they were honest, while Radak explains that "shever ra'avon" refers to the harvest breaking hunger. Rabbeinu Bahya emphasizes the importance of using food to maintain health, not indulgence. Siftei Chakhamim clarifies that "your place of guarding" does not mean it was made especially for the brothers. Rashi explains that "in the house of your ward" refers to the house where the brothers are imprisoned.

Ibn Ezra on Genesis 42:19:1

FAMINE OF YOUR HOUSES. Needed because of the famine of your houses. (The verse literally reads, shever ra’avon (com famine). This makes no sense, so I.E. interprets, com because of the famine.) The meaning of havi’u shever ra’avon batekhem (carry corn for the famine of your houses) is, carry to your houses the corn needed because of the famine. (The verse literally reads, havi’u shever ra’avon batekhem (carry com famine your houses). I.E. says that havi’u (carry) is to be connected to batekhem (your houses). Thus the meaning of the clause is: carry to your houses the com needed because of the famine (Krinsky, Cherez).)

Or HaChaim on Genesis 42:19:1

אם כנים אתם, "If you are really honest, etc." This verse may be understood with the help of our sages in Yerushalmi Terumot chapter 8. We read there as follows: "If a group of people travel together and they encounter Gentiles who demand that one of them be handed over to be killed, the alternative being that they would all be killed, it is forbidden to hand over anyone belonging to the group. The whole group must face death rather than make the decision whom to hand over. If, however, the person to be handed over had been named by the killers, the others may save their lives by handing over that person." When Joseph said: "if you are honest, etc.," he meant that the brothers knew full well if they were telling the truth; אחיכם אחד, your one brother will be imprisoned. There was no death threat to the brothers, hence they were allowed to choose whom to hand over for incarceration. Joseph implied that if, on the other hand, they were dishonest, i.e. spies, (which made all of them guilty of the death penalty) then, of course, they would not be allowed to hand over one of their number who had not been specified. Handing over their brother would then be tantamount to killing him. This would also be illegal as they would all have to be prepared to die. The brothers were agreeable, thus indicating that they had spoken truthfully all along. We may presume that the brothers themselves elected that Shimon be imprisoned; Joseph did not single him out.

Or HaChaim on Genesis 42:19:2

It is also possible that the brothers had agreed between themselves to leave one of their number behind as a guarantee but before they could agree on who it should be Joseph decided to keep Shimon as he considered Shimon and Levi together as very dangerous.

Rabbeinu Bahya, Bereshit 42:19:1

שבר רעבון בתיכם, “the provisions to still the hunger of your families.” This verse contains the veiled lesson that man must not use food and drink in order to indulge himself and his palate but merely in order to maintain the health of his body. Solomon phrases this principle thus in Proverbs 13,25: “the righteous eats to sustain his life-force.” This is the reason that Joseph used the term שבר רעבון when speaking of the provisions he let them purchase. The limitation (rationing) was particularly appropriate at a time of famine when there is not enough food available to gorge oneself. The principal manifestation of a person’s יראת ה', fear of the Lord, is the manner in which he makes minimal use of the creature comforts available to him in this world. This is the reason that Joseph commenced this sentence with the words את האלו-הים אני ירא, “I am a G’d-fearing person.”

Radak on Genesis 42:19:1

שבר רעבון בתיכם, what will break the hunger, i.e. the harvest; this is why the harvest, תבואה is also called שבר, as we have already explained on 41,56.

Rashi on Genesis 42:19:1

בבית משמרכם (literally, in the house of your ward) — the house in which you are at present imprisoned.

Rashi on Genesis 42:19:2

ואתם לכו הביאו BUT YE, GO, CARRY to your father’s house.

Rashi on Genesis 42:19:3

שבר רעבון בתיכם CORN FOR THE FAMINE OF YOUR HOUSES — what you have purchased for the hunger of the people in your houses.

Siftei Chakhamim, Genesis 42:19:1

In which you are now imprisoned. [Rashi explains this] so we will not think that משמרכם (your place of guarding) means that it was made especially for them.

Siftei Chakhamim, Genesis 42:19:2

That you bought for the hunger of the people of your household. [Here,] שבר denotes buying, not selling. And since hunger is not applicable to their houses, Rashi added “the people of your houses.”

Steinsaltz on Genesis 42:19

If you are sincere and your story is true, one of your brothers shall be incarcerated as a guarantee in the place of your custody, and the rest of you, go bring grain for the hunger of your houses. If you indeed came to purchase food, your absence will not only be a source of sorrow for your families but will bring disaster upon them, as they will have no food.

Kabbalah

The text discusses a mystery that has been transmitted to the wise of heart, linking the concept of flesh to breakage and provision. It suggests that when individuals merit it, meat can be considered holy, allowing them to perceive God through their own flesh.

Tikkunei Zohar 41b:5

And this mystery has been transmitted to the wise of heart. And this basar (flesh) in reverse is shever (breakage) (provision) , and upon it is stated: (Gen. 42:19) ... provision (shever) for the hunger of your houses. If they merited, then the meat was holy, for it is stated of it: (Job 19:26) ... and from my flesh I shall perceive God...

Midrash

In Bereshit Rabbah 91:8, Joseph prostrated himself before his brothers for mercy, Reuben reminds them of their betrayal, and Joseph understands their conversation. In Aggadat Bereshit 76:1, Judah questions why they would betray their brother, highlighting their covenant with God. In Aggadat Bereshit 73:3, Joseph's compassion towards his brothers is noted, and the angel reminds him of their past actions.

Aggadat Bereshit 73:3

[3] Another interpretation:"And El Shaddai did not need to say 'grant you mercy' but rather 'grant you mercy before the king,' or 'before the ruler,' just as it is written, 'and Joseph was the ruler, etc.'" (Genesis 42:6) Why does it say "before the man"? It could have just said to give you mercy before the king, or before the ruler, as it is written "and Joseph was the ruler, etc." (Genesis 42:6). And why did his mother call him by his name Joseph, as it is written "And she called his name Joseph" (Genesis 30:24), while Pharaoh called him Zaphenath-paneah ["treasury of the glorious rest"] (Genesis 41:45) and the Egyptians called him Avrech [father in wisdom.] (Genesis 41:43)? Jacob omitted all of these names and only said "And El Shaddai, etc." before the man. Why, when his father sent him to his brothers, did the angel who was assigned by God to watch over him find him wandering and ask him what he was looking for? As it is written "And a man found him, and behold he was wandering in the field" (Genesis 37:15), and he said to him "What are you looking for?" and he answered "I am looking for my brothers." Once he arrived there, they threw him into a pit, then took off his coat, and then sold him four times, as it is written "Thus says the Lord: For three transgressions of Israel, and for four, I will not turn away" (Amos 2:6). And when the tribes went down to Egypt, as soon as he saw them, he had compassion on them." As it is written, "And Joseph recognized them" (Genesis 42:8). "And he turned himself away from them and wept" (Genesis 42:24). Immediately, the angel descended and appeared to Joseph in the form of a man, and he said to him, "Why do you have mercy on these people? Don't you know how much they have troubled you? They threw you into a pit and sold you four times. He began to accuse them and said to Joseph, "Immediately he revealed himself to them" (Genesis 45:1). He said to them, "Don't you know that I am a magician? I take the cup, smell it, and make myself a magician. He said to them, "I know that you are spies, but if you are honest, then you are finished." (Genesis 42:19). When they came to Jacob and said to him, "What do you think the king of Egypt said to us? He is not merciful to us." Only one person knows where he sent us from, and he stands and accuses us before him, as it is written, "The man said, 'Your servant, our lord, has asked us about our family'" (Genesis 43:7). For the man said, "You are spies" (Genesis 42:14). He said to them, "There is a man who accuses you, so be kind to him, as it is written, 'And Almighty God will give you mercy before the man' (Genesis 43:14), and not only before this man, but before all nations, as it is written, 'give them compassion before those who carried them captive.' (I Kings 8:50)"

Aggadat Bereshit 76:1

Chapter (75) 76: Torah [1] "Then Judah approached him" (Genesis 44:18). And scriptures say this: "Have we not all one Father? [Did not one God create us? Why do we break faith with one another, profaning the covenant of our ancestors?]" (Malachi 2:10). "We, your twelve servants, are brothers, the sons of one man in the land of Canaan" (Genesis 42:13). Not like the tents of the measure of mercy, nor like the Egyptians who bow down to every kind of idolatry, as it was said in the tribes of Egypt, "and do not defile yourselves [with the fetishes of Egypt]" (Ezekiel 20:7). But we trust in only one God who created us, as it is said, "Did not one God create us?" (Malachi 2:10). So why would one betray his brother? As it is said, "Why should you betray us, by secretly keeping the money you found in our sacks?" (Genesis 44:8). And you accuse us of theft, as it is said, "The man who found the cup" (Genesis 44:17). We violate the covenant that the Lord made with our forefathers, and not only that, but the laws that we have made among ourselves. As it is said, "If you are honest, leave one of your brothers here in prison" (Genesis 42:19). And you said, "Bring your youngest brother" (Genesis 44:23). Our father did not ask for it, yet we complied with his request, as it is said, "If I don't bring him back to you, I'll be guilty forever" (Genesis 43:9). And you say, "The man who found the cup" (Genesis 44:17). So where is the covenant that the Lord gave us in His Torah, saying, "Do not oppress one another" (Leviticus 25:17), and "You shall not work your brother like a slave" (Leviticus 25:39)? Why then would one betray his brother? (Malachi 2:10).

Bereshit Rabbah 91:8

“If you are sincere, one of your brothers will be incarcerated in the place of your custody and you, go bring grain for the hunger of your houses” (Genesis 42:19). “And bring your youngest brother to me and your statements will be verified, and you will not die. They did so” (Genesis 42:20). “They said one to another: But we are guilty in our brother’s regard, that we saw the anguish of his soul, when he pleaded with us and we did not heed; that is why this anguish has befallen us” (Genesis 42:21). “If you are sincere…and [bring] your youngest brother…They said one to another: But [aval] we are guilty” – Rabbi Abba bar Kahana said: It is a southern dialect: Aval – truthfully. “That we saw the anguish of his soul, when he pleaded with us” – Rabbi Levi in the name of Rabbi Yoḥanan bar She’ila: Is it possible that Joseph, at seventeen years old, would see his brothers selling him, and be silent? Rather, it teaches that he prostrated himself before the feet of each and every one so that they would be filled with mercy for him, but they were not filled. “Reuben responded to them, saying: Did I not speak to you, saying: Do not sin against the child, and you did not heed? And, indeed, here is a reckoning for his blood” (Genesis 42:22). “Reuben responded to them, saying…” – did I not say this to you? “Did I not speak to you, saying: Do not sin against the child,” but this is what you said: “Now let us go and kill him” (Genesis 37:20). “And, indeed [vegam], here is a reckoning for his blood” – his blood and the blood of the elder. (Instead of “his blood vedamo],” it says “indeed…his blood [vegam damo].” The word vegam comes to include the blood of his father.) “They did not know that Joseph understood, as the interpreter was between them” (Genesis 42:23). “They did not know that Joseph understood, as the interpreter” – this was Manasseh. “He turned from them and wept, and he returned to them; he spoke to them, and took Simeon from them, and incarcerated him before their eyes” (Genesis 42:24). “He turned from them” – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: he incarcerated him before their eyes. When they departed, he fed him, gave him to drink, bathed him, and anointed him.

Musar

Joseph provided food based on need, not luxury, as indicated by his actions in providing grain to his brothers and Jacob's instruction to buy only a little food. The Torah advises against eating like a glutton, emphasizing the importance of eating to stay alive and being satisfied with what God has granted us, without indulging in excess.

Shenei Luchot HaBerit, Torah Shebikhtav, Eikev, Derekh Chayim 3

ארץ אשר לא במסכנות תאכל בה לחם . We have an allusion here to the advice of our sages not to eat like a glutton, but to eat in order to stay alive. We learned this first when the Torah describes the amount that Joseph sold to the brothers. The amount is described as שבר רעבון, i.e. enough grain to still the hunger (Genesis 42,19). This is the meaning of the words לא במסכנות. On the one hand one must be careful not to suffer from under-nourishment; on the other hand one must not eat as a matter of indulgence. This is why the Torah demands that we bless the Lord as soon as we have eaten enough to feel sated, (8,10). We should train ourselves to be satisfied with what G–d has granted us.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Derekh Chayim, Vayigash 4

ויכלכל יוסף ... לחם לפי הטף . Rashi (47,12) says that Joseph provided based on need. He did not provide luxuries. We must not seek luxuries in our lives. Jacob too said to the brothers: לכו שברו רעבון בתיכם, מעט אוכל "Go back, buy us a little food." We should eat only to still our hunger and not to fill our bellies (43,2).

Quoting Commentary

Yehudah approached Joseph gently, acknowledging his G'd-fearing nature and appealing to his mercy by recounting the circumstances that led to Binyamin traveling to Egypt. He used a tactic of implied rebuke without being confrontational, following the advice of Solomon [Rabbeinu Bahya, Bereshit 44:18:10].

Rabbeinu Bahya, Bereshit 44:18:10

Having taken permission to speak by saying ידבר נא עבדך דבר באזני אדני, Yehudah came to the substance of the issue, i.e. the circumstances preceding Binyamin traveling to Egypt altogether. He used the tactic suggested by Solomon in being extremely gentle in any implied rebuke of Joseph’s part in this whole affair. He begins with the fact that Joseph had inquired about their family background in order to appeal to his feelings of mercy. At the same time he implied that Joseph had described himself as a G’d-fearing man in 42,18. He reminds Joseph

Targum

If you are honest, one of your brothers will be imprisoned in your place of guarding, and you [the others] go bring food for your famished households. (Onkelos Genesis 42:19) Targum Jonathan on Genesis 42:19 reiterates this, adding that the brothers should carry the corn to buy food for their hungry household.

Onkelos Genesis 42:19

If you are honest, one of your brothers will be imprisoned in your place of guarding, and you [the others] go bring food for your famished [grain that is lacking in your] households.

Targum Jonathan on Genesis 42:19

If you are true, let one of your brothers be bound in the house of your confinement and go you, carry the corn, that you may buy for the hunger of your house,

וְאֶת־אֲחִיכֶ֤ם הַקָּטֹן֙ תָּבִ֣יאוּ אֵלַ֔י וְיֵאָמְנ֥וּ דִבְרֵיכֶ֖ם וְלֹ֣א תָמ֑וּתוּ וַיַּעֲשׂוּ־כֵֽן׃ 20 J but you must bring me your youngest brother, that your words may be verified and that you may not die.” And they did accordingly.
Joseph warns his brothers of consequences if they do not return with Benjamin, leading to their acknowledgment of guilt and agreement to his terms. The phrase "ויאמנו דבריכם" confirms their commitment to prevent their families from starving. Joseph's compassion allows them to return home, demanding Benjamin as proof of innocence, to which the brothers agree, showing acceptance of his authority. The Midrash emphasizes the importance of mercy in the story, with Joseph seeking and ultimately showing mercy towards his brothers. Ibn Ezra highlights the consequences of their lack of trustworthiness in Genesis 42:20, while Onkelos and Targum Jonathan mention Joseph's instruction for the brothers to bring Benjamin to verify their words and avoid death.

Commentary

Joseph assures his brothers that they will not die in Egypt, but if they do not return with Benjamin, they will face consequences. The brothers acknowledge their guilt and agree to Joseph's terms, showing willingness to submit to his decision. The phrase "ויאמנו דבריכם" indicates that their words will be verified and confirmed, ensuring their families will not die of starvation. Joseph's compassion allows them to return home, but he demands they bring Benjamin to prove their innocence. Ultimately, the brothers agree to Joseph's conditions, showing their acceptance of his authority.

Chizkuni, Genesis 42:20:1

.ויעשו כן, “they did so.” They agreed with Joseph’s conditions.

Haamek Davar on Genesis 42:20:1

They decided to do so. In the course of making the difficult decision of who to leave behind, they said, “In truth, we are guilty, etc.”

Or HaChaim on Genesis 42:20:1

ויאמנו דבריכם. "And your words will be verified." This means that if the brothers did not agree it would prove their guilt and that that was the reason they did not dare leave one brother behind. Moreover, it would be forbidden to hand over an unnamed individual if there was a likelihood he was guilty of the death penalty. Another possible meaning of these words is simply that by bringing Benjamin down to Egypt Joseph would make sure their families would not die of starvation. The brothers referred to this when they told their father in verse 34 that Joseph had offered ואת הארץ תסחרו, "you may travel freely in the land."

Rabbeinu Bahya, Bereshit 42:20:1

ויעשו כן, “they did so.” This teaches that all the brothers willingly submitted to Joseph’s decision and said to him: “we are all at your disposal; take the one from amongst us whom you choose.”

Rashi on Genesis 42:20:1

ויאמנו דבריכם— means so shall your words be verified and confirmed. Other examples are, (Numbers 5:22) “It is true, it is true (אמן אמן)”, and (1 Kings 8:26) “Let thy word, I pray thee, be verified (יאמן).”

Rav Hirsch on Torah, Genesis 42:20:1

ויעשו כן, sie konnten ja nicht anders.

Sforno on Genesis 42:20:1

ולא תמותו, he meant that they would not die here, as he was able to have them killed also in the land of Canaan if they would not come back of their own free will.

Siftei Chakhamim, Genesis 42:20:1

Will be shown to be true... as in: אמן אמן... Rashi is saying that ויאמנו does not mean “faithful” (אמונה). It means “true,” as in: “And the woman shall say אמן... (Bamidbar 5:22). For the kohein says [to the sotah], “Adonoy shall make you a curse and an oath...” and then it is written, “And the woman shall say אמן.” There, אמן cannot mean “faithful.” It can mean only it will be “true” that her thigh will collapse, etc.

Steinsaltz on Genesis 42:20

Joseph expresses toward his brothers a measure of compassion tempered by caution: In his compassion he will permit them to return home, but in case they are spies he demands: Bring your youngest brother to me upon your next visit, and your statements will thereby be verified, and you shall not die from hunger or at the hand of my messengers. 11 They did so. Joseph’s orders were followed: The brothers were given food like all other customers and were granted permission to leave.

Tze'enah Ure'enah, Miketz 66

“They did accordingly” [42:20]. They all did so. Bahya writes. They said together: we are all ready; take which one of us you want. (Bahya, Genesis, 42:20.)

Midrash

Eitan the Citizen praised the Lord's mercies and understanding, emphasizing that the world is built on mercy and even the heavenly throne stands through mercy. In the story of Joseph and his brothers, Joseph prostrated himself before them seeking mercy, but they did not show it. Joseph later tested his brothers to see if they had truly changed, ultimately revealing himself and showing mercy by forgiving them and providing for their family. Benjamin was spared from imprisonment through Judah's guarantee, highlighting the theme of mercy and redemption.

Bereshit Rabbah 91:6

Another matter, “Jacob saw that there was grain [shever] in Egypt” – was Jacob in Egypt that he saw grain in Egypt, such that the verse states: “Jacob saw that there was grain in Egypt”? But did he not say [differently] to his sons, [as it is stated]: “He saidBehold, I have heard [that there is grain in Egypt]”? It is, rather, that from the day that Joseph was abducted, the Divine Spirit left him, and he would see but not see, hear but not hear. (He had from the Divine Spirit a vague idea of things that he would not otherwise know, but he did not have a clear understanding of them. ) Why does it not say “there was food in Egypt,” but instead it is written: “That there was grain [shever] in Egypt”? Is it not already stated: “The entire land of Egypt was hungry”? Why does the verse state: “There was grain [shever]”? Rather, do not read it as “there was grain [shever],” but rather, “there was hope [sever],” as he foresaw that his hope was in Egypt. What was that? That was Joseph. “Jacob said to his sons: Why do you make yourselves conspicuous?” Jacob said to his sons: ‘You are mighty, you are handsome, do not enter through one gate and do not stand in one place, so that the evil eye will not have dominion over you.’ “Behold, I have heard that there is grain in Egypt. Go down there.” What is “go down”? He foresaw that they would descend and be enslaved in Egypt. Another matter, “go down there” – as anyone who purchases grain from the marketplace, descent is written in his regard. (This is because he is dependent upon market conditions for his basic sustenance (Etz Yosef). ) “Joseph’s brothers descended” (Genesis 42:3). The verse should have said: “The children of Israel.” It is that initially, they did not treat him with brotherhood and sold him, but ultimately they had regrets and were saying: ‘When will we descend to Egypt and return our brother to his father?’ When their father told them to descend to Egypt, they all came to a consensus to return him. Rabbi Yehuda bar Simon said: Joseph, too, knew that his brothers were descending to Egypt to acquire food. What did he do? He positioned guards at all the entrances and said to them: ‘See each one who enters to acquire food, and write his name and his father’s name.’ In the evening, they would bring the notes to him. This is what they did. When Jacob’s sons came, each and every one entered through his own gate, and they wrote their names. In the evening, they brought [Joseph] the notes. This one read: ‘Reuben son of Jacob,’ another read: ‘Simeon son of Jacob,’ and another ‘Levi,’ and likewise, all the gatekeepers, each one brought his own. Immediately, Joseph said: ‘Seal all the storehouses and keep open one storehouse.’ He gave their names to the proprietor of the storehouse. He said to him: ‘See, when these people come to you, apprehend them, and send them before me.’ Three days passed and they did not come. Immediately, Joseph took seventy mighty men from the king’s palace and dispatched them to the marketplace. They went and found them in the marketplace of harlots. What was the nature of their presence in the marketplace of harlots? It is that they said: ‘Our brother Joseph is fair of form and fair of appearance; perhaps he is in a tent.’ (Perhaps he was forced to work as a male prostitute (Matnot Kehuna). ) They apprehended them and brought them before Joseph. “Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:7). “Joseph recognized his brothers, but they did not recognize him” (Genesis 42:8). “Joseph remembered the dreams that he dreamed about them, and said to them: You are spies; to see the nakedness of the land you have come” (Genesis 42:9). “They said to him: No, my lord, but your servants have come to acquire food” (Genesis 42:10). “We are all the sons of one man; we are sincere, your servants have not been spies” (Genesis 42:11). “And he said to them: No, to see the nakedness of the land you have come” (Genesis 42:12). “They said: We, your servants, are twelve brothers, sons of one man in the land of Canaan and, behold, the youngest is with our father today, and one is absent” (Genesis 42:13). Immediately, “he acted as a stranger [vayitnaker] to them, and spoke harshly to them” – it teaches that he became like a stranger [nokhri] to them. He took the goblet and struck it. He said to them: ‘I see in my goblet that “you are spies.”’ They said to him: ‘“We are sincere”; however, this is what our father commanded us: Do not enter through one gate…’ He said to them: ‘What is the nature of your presence in the marketplace of harlots? Were you not afraid of the evil eye? Was that not your father’s command?’ They said to him: ‘We lost something and we were seeking it there.’ He said to them: ‘What was the lost item? I see in my goblet that two of you destroyed the big city of Shekhem, and then you sold your brother to Arabs.’ Immediately, they were shocked and said to him: “We, your servants, are twelve brothers, sons of…our father.” He said to them: ‘And where are the other two?’ They said to him: “One is absent” – dead; and “the youngest is with our father today.” He said to them: “Bring your youngest brother to me…” (Genesis 42:34). He took Simeon and incarcerated him before their eyes, because it was he who had pushed him into the pit. He separated him from Levi, so they would not conspire against him. Simeon said to his brothers: ‘So you did to Joseph, and so you seek to do to me?’ (You also sinned in the sale of Joseph. Do not leave me here; stay and bear the burden of punishment together with me (Maharzu). ) They said to him: ‘What shall we do? The people of our household will die of starvation.’ He said to them: ‘Do what you want. Now, I will see who will take me into prison.’ (Shimon planned to resist being taken to prison. ) At that moment, Joseph sent to Pharaoh and said to him: ‘Send me seventy of your mighty men, as I have found robbers and I seek to shackle them.’ At that time he sent them to him, and Joseph’s brothers were looking to see what he sought to do. Joseph said to those mighty men: ‘Take him into prison.’ When they drew near to him, he screamed at them. When they heard his voice, they fell on their faces and their teeth broke, as it is stated: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Manasseh was sitting before his father. His father said: ‘You get up.’ Immediately, Manasseh stood and struck him with one blow, took him into prison, and shackled him. [Joseph] said to [his brothers]: ‘This one will be incarcerated until you bring your brother “and your statements will be verified”’ (Genesis 42:20). Immediately, “Joseph commanded and they filled their vessels” (Genesis 42:25). They went to their father and related to him the entire incident. Their father responded and said to them: ‘Where is Simeon?’ They said: ‘He seized him for our youngest brother.’ He said to them: “You have bereaved me.” “Reuben spoke to his father, saying: Kill my two sons.” [Jacob] said to him: ‘Are your sons not my sons?’ Judah said to them: ‘Leave the elder until the bread is finished.’ (Jacob was refusing to send Benjamin. Judah advised his brothers not to continue pleading but to wait until the bread was finished, when Jacob would have to agree. ) Judah said to him: ‘Father, if Benjamin goes with us, perhaps he will be apprehended and perhaps he will not be apprehended. But if he does not go with us, we will all die of starvation. It is preferable that you forsake the uncertain and seize the certain.’ He said: ‘Who will guarantee him?’ He said to him: ‘I will,’ as it is stated: “I will guarantee him; from me you can demand him” (Genesis 43:9). That is why it is stated: “Jacob saw that there was grain [shever] in Egypt.” (The midrash interprets the word shever to mean disaster, as Jacob was afraid of the possibility that Benjamin would be harmed (Matnot Kehuna). Some commentaries suggest that this last line is an error and should not appear in the text (Nezer HaKodesh; Etz Yosef). )

Bereshit Rabbah 91:8

“If you are sincere, one of your brothers will be incarcerated in the place of your custody and you, go bring grain for the hunger of your houses” (Genesis 42:19). “And bring your youngest brother to me and your statements will be verified, and you will not die. They did so” (Genesis 42:20). “They said one to another: But we are guilty in our brother’s regard, that we saw the anguish of his soul, when he pleaded with us and we did not heed; that is why this anguish has befallen us” (Genesis 42:21). “If you are sincere…and [bring] your youngest brother…They said one to another: But [aval] we are guilty” – Rabbi Abba bar Kahana said: It is a southern dialect: Aval – truthfully. “That we saw the anguish of his soul, when he pleaded with us” – Rabbi Levi in the name of Rabbi Yoḥanan bar She’ila: Is it possible that Joseph, at seventeen years old, would see his brothers selling him, and be silent? Rather, it teaches that he prostrated himself before the feet of each and every one so that they would be filled with mercy for him, but they were not filled. “Reuben responded to them, saying: Did I not speak to you, saying: Do not sin against the child, and you did not heed? And, indeed, here is a reckoning for his blood” (Genesis 42:22). “Reuben responded to them, saying…” – did I not say this to you? “Did I not speak to you, saying: Do not sin against the child,” but this is what you said: “Now let us go and kill him” (Genesis 37:20). “And, indeed [vegam], here is a reckoning for his blood” – his blood and the blood of the elder. (Instead of “his blood vedamo],” it says “indeed…his blood [vegam damo].” The word vegam comes to include the blood of his father.) “They did not know that Joseph understood, as the interpreter was between them” (Genesis 42:23). “They did not know that Joseph understood, as the interpreter” – this was Manasseh. “He turned from them and wept, and he returned to them; he spoke to them, and took Simeon from them, and incarcerated him before their eyes” (Genesis 42:24). “He turned from them” – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: he incarcerated him before their eyes. When they departed, he fed him, gave him to drink, bathed him, and anointed him.

Midrash Tehillim 89:1

Understanding for Eitan the Citizen. The mercies of the Lord I will sing forever; to generation and generation I will make known Your faithfulness with my mouth. This is what the Scripture says (Jeremiah 9:23-24), "Thus says the Lord, 'Let not a wise man boast of his wisdom, and let not the mighty man boast of his might, let not a rich man boast of his riches; but let him who boasts boast of this, that he understands and knows Me, that I am the Lord who exercises lovingkindness, justice and righteousness on earth; for I delight in these things,' declares the Lord." Eitan the Citizen said, "I have gained understanding, and so I will sing of Your mercies forever." The Lord said to him, "You have gained understanding, for in these things I delight. Whoever praises Me, let him praise Me in these things alone. As it is said (Hosea 6:6), 'For I delight in loyalty rather than sacrifice, and in the knowledge of God rather than burnt offerings.'" David said, "You desire mercy, and so I will praise You for Your mercy." Therefore it is said (Psalm 62:13), "But to You, O Lord, belongs mercy." And it is not just one mercy, but many mercies. Isaiah also says (Isaiah 63:7), "I shall make mention of the lovingkindnesses of the Lord." Therefore it says, "those mercies of the Lord." They asked Eitan, "On what does the world stand?" He said to them, "I have said, 'The world will be built on mercy; the heavens will be established through mercy.'" And not just the heavens, but even the throne itself does not stand except through mercy, as it says (Psalm 89:15), "Righteousness and justice are the foundation of Your throne; lovingkindness and truth go before You." It is like a throne that has four legs, and one of them was collapsing, so they took a bundle and leaned it against it. Likewise, the heavenly throne was collapsing until the Lord supported it, and with what did He support it? With mercy. "The world will be built on mercy." David also says (Psalm 136:5), "To Him who made the heavens with skill, for His mercy endures forever." And by whose means do they stand through mercy? As it says (Psalm 100:5), "For the Lord is good; His mercy is everlasting, and His faithfulness endures to all generations." And so with every psalm. And afterwards it says (Psalms 145:15), "He provides food for all flesh," to teach you that the difficulties of a person's sustenance are equivalent to all the acts of creation. Rabbi Elazar says, "Why is sustenance compared to redemption? Just as redemption is miraculous, so too sustenance is miraculous. Just as sustenance is provided every day, so too redemption is provided every day." Rabbi Samuel bar Nahmani says, "Sustenance is greater than redemption." I have said, "The world is built on kindness." A parable to what is the world similar? (And the glory of the Holy One, blessed be He,) It is similar to a king who had treasure houses filled with all kinds of goodness, and he said, "Upon what are these treasures lying? I shall take servants and feed them and give them drink, and they shall praise me." Thus, the world was void and without form, and He created the world and created man and granted him dominion over all goodness in order to praise Him. And it is written (Psalms 150:6), "Let everything that has breath praise the Lord." And it says (Psalms 41:14), "Blessed be the Lord God of Israel from everlasting to everlasting. Amen and Amen." Rabbi Elazar said in the name of Rabbi Yose ben Zimra, "Amen, Amen." Amen to an oath, amen to acceptance. Amen, Amen, as it is said (Genesis 45:26), "And they believed him." Amen to an oath, as it is said (Numbers 5:22), "And the woman shall say, 'Amen.'" Amen to acceptance, as it is said (Nehemiah 8:6), "And all the people answered, 'Amen, Amen,' with lifted hands." Amen in this world and amen in the world to come.

Quoting Commentary

Ibn Ezra explains that the lack of trustworthiness in their words leads to disbelief, as seen in Genesis 42:20.

Ibn Ezra on Isaiah 7:9:3

כי לא תאמנו Because there is no truth in you (You do not believe, because your own words are not trustworthy. A. V., Surely ye shall not be established.) ; comp. ויאמנו דבריכם So shall your words be verified (Gen. 42:20)

Targum

In Genesis 42:20, Onkelos and Targum Jonathan both mention that Joseph instructs his brothers to bring their youngest brother to him to verify their words and avoid death, and the brothers decide to comply.

Onkelos Genesis 42:20

Bring your youngest brother to me, so that your words will be verified, and you will not die. They decided to do so.

Targum Jonathan on Genesis 42:20

and bring your youngest brother to me, that your words may be verified, and you may not die. And they did so.

וַיֹּאמְר֞וּ אִ֣ישׁ אֶל־אָחִ֗יו אֲבָל֮ אֲשֵׁמִ֣ים ׀ אֲנַ֘חְנוּ֮ עַל־אָחִ֒ינוּ֒ אֲשֶׁ֨ר רָאִ֜ינוּ צָרַ֥ת נַפְשׁ֛וֹ בְּהִתְחַֽנְנ֥וֹ אֵלֵ֖ינוּ וְלֹ֣א שָׁמָ֑עְנוּ עַל־כֵּן֙ בָּ֣אָה אֵלֵ֔ינוּ הַצָּרָ֖ה הַזֹּֽאת׃ 21 E They said to one another, “Alas, we are being punished on account of our brother, because we looked on at his anguish, yet paid no heed as he pleaded with us. That is why this distress has come upon us.”
Joseph strategically placed the words "את האלוקים אני ירא" to emphasize the importance of determination in fulfilling God's will, even if immediate action is not possible. The brothers' acceptance of Joseph's demands led to their security and realization of their past cruelty towards him. During Yom Kippur, the confession acknowledges sins of the current generation and their ancestors, following biblical examples. The importance of remembering and performing mitzvot, as well as the significance of priestly garments and special attire for different occasions, is emphasized in Jewish thought. In the Midrash, the brothers show remorse for their actions only after realizing the gravity of their crime in Egypt. Musar highlights the importance of thorough confession before God, as shame can lead to repentance and forgiveness of sins. Ramban, Radak, Rashi, Gevia Kesef, and Chizkuni provide insights into various biblical texts, offering interpretations and explanations. The Targum underscores the brothers' acknowledgment of guilt for mistreating Joseph, leading to their current predicament.

Chasidut

Joseph's positioning of the words "את האלוקים אני ירא" in Genesis 42:18 is puzzling, as is the immediate action of the brothers in bringing Binyamin to Egypt. However, Joseph wanted to show that determination to do God's will is accounted as if it has already been done, even if immediate execution is impossible. The brothers' acceptance of Joseph's demand led to their security, and they realized in jail that their troubles were self-inflicted, not due to Joseph's ill will. (Kedushat Levi, Genesis, Miketz 6)

Kedushat Levi, Genesis, Miketz 6

Genesis 42,18. “on the third day Joseph said to them: ‎‎‘do this and live, seeing that I am G’d fearing. If you are ‎truthful, one of your brothers will be kept captive, etc.” ‎The position of the words: ‎את האלוקים אני ירא‎ in this verse is ‎puzzling. We would have expected it at the beginning of the ‎verse. Furthermore, the words: ‎ויעשו כן‎, “the brothers did so,” ‎is strange, as it gives the impression that the brothers ‎immediately brought Binyamin to Egypt, something that is ‎impossible. The brothers not only first had to return to their ‎father’s house in Canaan, but, as the Torah testified they ‎procrastinated until they ran short of food before their father ‎agreed to let Binyamin travel with them. (Genesis 43,13) Perhaps ‎the lesson Joseph wanted to teach the brothers was that if one ‎determines to do G’d’s will, this will be accounted as if one had ‎already done so, when the circumstances make immediate ‎execution of the task at hand impossible. Joseph told the brothers ‎that their lives would be secure once they had made up their ‎minds to carry out his demand. The Torah confirms this by ‎describing the brothers as if they had immediately brought ‎Binyamin to Egypt. Joseph was at pains to demonstrate to the ‎brothers that his insistence that Binyamin come to Egypt was not ‎based on distrust or ill will toward them. When they found ‎themselves in jail they realized this and did not blame Joseph for ‎this but themselves, when they said: “but we are guilty, ‎etc.”(Gen. 42,21). They accepted his statement that he was a G’d ‎fearing individual, whereas they had brought their troubles upon ‎themselves. ‎

Commentary

The brothers felt guilty for not showing compassion to Joseph when he pleaded with them, acknowledging their sin of cruelty and recognizing their punishment as just. Reuben had previously warned them not to sin against Joseph, emphasizing that they were guilty of his blood as well. The Torah condenses the scene of Joseph's pleading to avoid portraying the brothers as heartless monsters, and their acknowledgment of guilt came after they were imprisoned, connecting their present predicament to their past behavior. The brothers realized their lack of compassion and cruelty, feeling the punishment was deserved. Joseph's brothers recognized their sin and expressed remorse for their actions, understanding that their suffering was a consequence of their past deeds.

Ibn Ezra on Genesis 42:21:1

VERILY. Aval (verily) has the same meaning as aval in Verily (aval) Sarah thy wife shall bear thee a son (Gen. 17:19). It means verily (Gen. 28:16). (The word aval also means but, however. Hence I.E. points out that here it means verily.)

Or HaChaim on Genesis 42:21:1

ויאמרו….אבל אשמים אנחנו, They said:…"but we are guilty (of something else)." The word אבל, "but" does not appear to have any meaning here. Onkelos translates it as "truthfully;" I do not agree with this translation either. There was no need for the brothers to say: "truthfully," as if they had so far not spoken truthfully. Besides, why did the brothers have to add: "when we saw his anguish, etc,? All they had to say was that they were guilty of having sold their brother into slavery. This was the essence of their guilt.

Or HaChaim on Genesis 42:21:2

Perhaps they still considered that Joseph had been guilty of the death penalty and if they had only sold him they had actually performed an act of kindness. As to the grief they had caused their father at the time, they were certain that at the present time G'd would not heap further grief upon their father as a result of their having sold Joseph at that time. The only thing they did feel guilty of was not displaying a sense of compassion when they saw Joseph's anguish when he pleaded for his life and they proved cruel. It is not becoming for people who consider themselves as righteous to conduct themselves in such a heartless manner.

Or HaChaim on Genesis 42:21:3

It is also possible that when the brothers saw that they were all being jailed, they began to think which one of them was the cause of the disaster that had befallen them. The common denominator up to that point had been the fact that they had sold Joseph. Since Reuben had been innocent of that crime, not having been present when both the suggestion and the implementation of selling Joseph had been made, they had to search for something that both they and Reuben were guilty of. They concluded therefore that it must have been their heartlessness. Reuben too had not responded to Joseph's pleas as he had suggested that the brothers throw him in the pit instead of killing him outright. No doubt Joseph had pleaded with all the brothers not to do that to him. In fact, slow death in the pit was a more frightening prospect to Joseph than a relatively swift death. The words על כן באה אלינו are an acknowledgement that they all, Reuben included, were guilty of a lack of compassion. Presumably, the brothers must have said these things as soon as they were being led to prison, whereas the Torah reports them as if they had been said after they had all been in prison for three days. Why does the Torah make it appear as if the brothers had only come to this realisation after three days in prison? Presumably, the Torah did not want to diminish the impact Joseph's words and deeds are to make upon the reader. Any diversion would detract us from the clever way Joseph set about creating the scenario he had planned.

Or HaChaim on Genesis 42:21:4

Besides, if we were to assume that the brothers acknowledged their guilt only after they had themselves agreed that Shimon would remain in prison as the hostage, why did it take them so long to acknowledge that Shimon had been more guilty than they?

Or HaChaim on Genesis 42:21:5

Perhaps up to the time when Joseph had said that one of their number had to remain in prison as hostage, they had not related their present experience to the sale of Joseph at all. They had thought that inasmuch as man is a free agent that whatever had happened to them was in retribution for freely committed wrongs. They had not considered what they had done to Joseph as a wrong at all. When Joseph pointedly said: "one of your brothers has to stay here," they suddenly realised that their situation was connected to what they had done to another one of their brothers. The words ויעשו כן then mean that they singled out Shimon. They suddenly realised that the painful experience they now underwent of leaving one of their brothers with a stranger was tit for tat for having abandoned Joseph to a fate with strangers at the time of the sale. I have frequently alluded to the fact that guilt somehow creates situations in which the retribution experienced reminds one of the nature of one's sin. David has mentioned this in Psalms 62,13: כי אתה תשלם לאיש כמעשהו, "for You repay each man according to his deeds." The brothers saying אבל may therefore be understood thus: "If our present experience had been even slightly different we would not have realised why we are now being punished; but the very fact that our punishment corresponds to the nature of our sin convinces us of our guilt. Now we are absolutely certain that we are guilty of lack of compassion."

Or HaChaim on Genesis 42:21:6

The very fact that it was Shimon who was being detained convinced them; after all, according to Tanchuma Parshat Vayechi, it had been Shimon who had made the suggestion to kill Joseph; he and Levi were the subject of 37,19 "one said to his brother." Shimon the elder said to his brother Levi the younger. They had been a team already when they wiped out the men in the city of Shechem.

Rabbeinu Bahya, Bereshit 42:21:1-3

אבל אשמים אנחנו על אחינו, “but we are guilty concerning our brother, etc.” It is the customary thing for righteous people to acknowledge mistakes they have made and to acknowledge G’d’s justice when they feel they are being punished for some sin. This is the meaning of Leviticus 5,19 אשם הוא, אשום אשם לה', “it is a guilt offering; he has become guilty before the Lord.” [The Torah discusses a guilt-offering brought by a person who became aware of his error but had not been accused by man to have committed such an error. Ed.] By contrast, it is the norm for wicked people to deny that they committed any sins at all. This is the meaning of Zecharyah 11,5: “whose buyers will slaughter them with impunity.” They will not admit having committed a sin. אשר ראינו צרת נפשו בהתחננו אלינו, ”when we saw his soul in distress and he pleaded with us.” This verse seems to support the opinion of those who hold that it was not the brothers who actually sold Joseph. For if the brothers had been guilty of that crime they should have expressed their remorse for having sold him rather than for having remained deaf to his pleas. Their guilt had been to have thrown him into a pit and to have abandoned him to his fate. No doubt Joseph had pleaded with them not to throw him into the pit. על כן באה עלינו הצרה הזאת, “this is why this anguish has come upon us.” They meant: “we deserved this anguish as retribution for the anguish we caused Joseph.” The expression כן, describing the correctness of something also occurs in Numbers 27,7 when G’d told Moses that the daughters of Tzelofchod had been correct in their claim to share in the land of Canaan as the heirs of their father.

Radak on Genesis 42:21:1

ויאמרו, after Joseph had finished speaking with them and had left, the interpreter who had acted to preserve the impression that Joseph did not understand Hebrew also left the room where the encounter between Joseph and his brothers had taken place. In the absence of the interpreter the brothers acknowledged their sin against Joseph, seeing in their incarceration and in their position as accused, G’d’s punishment for their conduct against Joseph. They knew that they had been discriminated against by Joseph, knowing that they had been subjected to a far more intense questioning than other travelers who had come to Egypt to buy food. This is why they connected their present predicament to their behaviour against Joseph. However, they saw the nature of their sin not in their basic attitude to Joseph but

Radak on Genesis 42:21:2

בהתחננו אלינו¸ their turning a deaf ear to Joseph’s pleas for mercy after he had been thrown into the pit. Joseph had started pleading already when they stripped him of the coloured coat his father had had made for him especially. The entire episode is described in detail by the Torah to teach the reader that if and when apparently undeserved troubles befall him, that he is to examine his past deeds to find out what sin, intentional or unintentional, could have caused G’d to bring this to his attention in such a manner so that he would repent his error. He is to exploit his troubles to ask G’d for forgiveness for his wrongdoing. [even if the major act of penitence has to be performed toward the person against whom he had sinned and from whom he must ask for a pardon. Ed.]

Ramban on Genesis 42:21:1

IN THAT WE SAW THE DISTRESS OF HIS SOUL, WHEN HE IMPLORED US. It is obvious that the brothers now considered their display of cruelty towards Joseph as deserving of a greater punishment than the sale itself since it was their blood-brother who was imploring and prostrating himself before them and they remained unmoved. Scripture, however, did not relate there [that Joseph implored them at the time of the sale], either because it is naturally understood that a person would implore his brothers when falling into their grip when their intention is to harm him, swearing by the life of his father, and doing all that is possible to save himself from death. It may be the desire of Scripture to speak only briefly of their sin, or it is possible that it is characteristic of Scripture to speak briefly about a matter in one place, and to elaborate on it in another place. Now Reuben answered them by saying: “Now I already told you at the time that the event took place that you should not sin against him for he is only a lad, and only on account of his youth did he sin against you, and it is therefore fitting for you to gloss over the sins of his youth. And now, his blood also, (Verse 22 here.) together with the display of cruelty which you mention, is required.” Perhaps the explanation of the phrase, his blood also, may be: “Even though you have not killed him, G-d will require his blood of you, and it will be accounted to you as if you spilled his blood since he was sold as a permanent slave, for it is possible that being a darling child, (Jeremiah 31:19.) unused to work, he died.” Our Rabbis have expounded (Bereshith Rabbah 91:10.) “The expression, ‘Also’ his blood, implies his blood and the blood of his aged father.”

Rashbam on Genesis 42:21:1

הצרה הזאת, tit for tat. We threw Joseph into a pit, now we have been thrown into jail.

Rashi on Genesis 42:21:1

אבל VERILY — It is to be understood as the Targum renders it: בקושטא “in truth”. I have seen a statement in (Genesis Rabbah 91:8) that in the Roman (Latin) language אבל means ברם (verum) truly, indeed.

Rashi on Genesis 42:21:2

באה אלינו [THIS DISTRESS] IS COME UPON US — The word באה has the accent upon the ב because it is the perfect tense — for it had already come upon them. The Targum therefore renders it by אתת which is a perfect tense in Aramaic — it has come.

Rav Hirsch on Torah, Genesis 42:21:1

(21-22) אבל tritt immer einer früheren Annahme entgegen, verdunkelt (,אפל אול ,אבל) was früher klar und entschieden geschienen. Indem die Brüder hier אבל sagen, müssen sie sich bisher nicht für schuldig gehalten haben. Sie werfen sich auch jetzt nur Grausamkeit und Härte vor, bisher auch dies nicht, sie hatten es als Notwehr betrachtet. Reuben aber sieht ihre Schuld nicht nur in Hartherzigkeit, er hatte ihnen von Anfang gesagt: ihr begeht ein Unrecht; er hatte in Josef nur ein Kind gesehen und seine Pläne, vor denen ihnen graute, als Kindereien betrachtet. Er sagte ihnen daher: Ihr habt euch nicht nur vorzuwerfen, daß ihr nicht Gnade für Recht habt ergehen lassen, sondern ihr habt euch schwer an ihm versündigt. — אשם und אשם .חטא: die mit א׳ beginnenden Wurzeln individualisieren den Begriff, der mit dem zweiten und dritten Wurzelbuchstaben ausgedrückt wird, wie „א בר“ ,“א כל“ ,“א הב“ usw. So auch „שמם“ .„א שם“ heißt: ein leerer Raum sein, daher שָם: die Hinweisung auf einen Raum, den etwas einnimmt, oder einnehmen soll. שממה: ein des Inhalts vollkommen entleerter Raum, die Öde. Auch die Geistesöde, in welcher kein Gedanke aufdämmert, heißt שמם, eine Geistesleere ohne Vorstellung und Gedanken. אשם demgemäß: in sich selbst den Grund der Verödung tragen, in der eigenen Persönlichkeit den Grund der שממה haben. Es können jemandem alle Güter ohne sein Verschulden geraubt werden, dann ist es שממה ohne אשם. Wenn aber der Persönlichkeit selbst der Grund der Entziehung von Gütern und Freuden innewohnt, so ist das Bewusstsein davon: אשם .אשם ist also das Bewusstsein, daß man eine Verödung an Lebensgütern und Freuden verdiene. חטא ist, wie wir gesehen haben, eine "Verdunkelung" unseres sittlichen Wesens, Entziehung dessen, das ׳לחם אשה ד sein sollte, diesem göttlichen Einflusse. חטא bezeichnet somit das Vergehen nach seinem Ursprunge in unserem Innern und nach seiner Wirkung auf unser Inneres. חטא ist die unausbleibliche, sofort im Entstehen eintretende innere Folge der Sünde: unser Fernwerden von dem Göttlichen, während אשם die zu erwartende äußere Folge der Sünde bezeichnet. אָשֵם ist die Stimme des Gewissens, die dem חוטֵא die שממה in Aussicht stellt. daß אשם mehr in Beziehung zu den äußeren als inneren Momenten der Sünde steht, sehen wir an den Opfern. אשם גזלות und מעילות stehen schon durch das Vergehen selbst in Beziehung zu äußeren Gütern. Spezifisch ist dafür איל der Ausdruck der besitzmächtigen Persönlichkeit, und nur אשם hat ein Minimum bestimmten Wertes. הטאות und אשמות treten vorzugsweise für שגג ein, und stets steht dabei ואָשֵם, "er verdient שממה" und dies hängt tief mit dem Begriff שכך) שגג), ja eigentlich "Sorglosigkeit" zusammen. שגגה entsteht aus Sorglosigkeit und sittlicher Gleichgültigkeit und hat nur ein geringes, sich leicht entschuldigendes Schuldbewusstsein zur Folge. Während daher für מזיד auch die irdische Gerechtigkeit eintritt, gehört es mit zur erziehenden göttlichen Waltung, unser in שגגה eingeschläfertes Bewusstsein durch יסורין, durch äußere Leiden, durch angehende "Verödung", aufmerksam zu machen, daß etwas in unserer Lebensweise fehl ist und der Änderung bedarf. Dieses Wecken und Betätigen des Schuldbewusstseins ist Zweck der Sündenopfer, die somit die Leidenserziehung vertreten, und tritt dieses מגין על היסורין bei אשם תלוי שבא על הספק um so bedeutender hervor, als eben bei der zweifelhaften שגגה das Schuldbewusstsein am meisten schlummert und der ernsten Weckung in noch höherem Grade bedarf. So auch hier: Seit 20 Jahren haben sie bei sich plädiert und sich entschuldigt, jetzt aber werden sie durch Leiden erschüttert, und es tritt das אבל אשמים אנחנו hervor: es lastet dennoch ein ungesühntes Unrecht noch auf uns, das uns und den Unsrigen Gefahr und Untergang, שממה, Verödung droht — die Stimme des Gewissens lässt sich nicht ersticken, man kann Asche auf die Kohlen schütten, aber noch nach fünfzig Jahren schlägt die Flamme hell hervor — אבל! Es ist doch alles unwahr, was wir uns vorgesprochen. das strafende Verhängnis ist erst im Anzuge, die gegenwärtige :עלינו nicht ,באה אלינו Not nur der Anfang. —

Rav Hirsch on Torah, Genesis 42:21:2

אל תחטאו בילד, indem ihr euch an dem Kinde vergreift, handelt ihr schlecht, es ist nicht das göttliche Feuer, das in euch lodert, ihr fallet aus dem göttlichen Feuer der Sünde in die Hand.

Sforno on Genesis 42:21:1

בהתחננו אלינו ולא שמעבו. This made us guilty of being cruel against our brother, even though we considered him halachically in the category of a רודף, someone threatening us. We should have reacted with pity once he started pleading with us. Now, we are being punished by being treated cruelly ourselves by the ruler of this land.

Steinsaltz on Genesis 42:21

Up to this point, the Torah has cited Joseph’s statements and his brothers’ replies; it has not related any conversations between the brothers themselves. Perhaps Joseph had them incarcerated in separate cells, and only now did they have the opportunity to talk to one another. Faced with such a baseless accusation, they felt pangs of conscience due to the trauma they remembered so well from years ago, when they sold their brother. They said one to another: But we are indeed guilty with regard to our brother, that we saw the anguish of his soul as he pleaded with us and we did not heed. We were all partners in Joseph’s sale. Benjamin, who was too young at the time, is not with us now either. Having been thrown into the prison dungeon by a force beyond their control, as a result of an unjust accusation, the brothers had a similar experience to that which they had inflicted upon Joseph. They now sensed that they were being punished for their sin, and they declared: For that, this anguish has befallen us as a punishment from Heaven.

Tur HaArokh, Genesis 42:21:1

אשר ראינו צרת נפשו בהתחננו אלינו, “when we saw the anguish of his soul when he pleaded with us, etc.” Although the Torah had not written about this, it is impossible to imagine that Joseph did not plead for mercy with his brothers when they threw him into the pit. The Torah condensed the scene in order not to unnecessarily portray the brothers as heartless monsters.

Tur HaArokh, Genesis 42:21:2

ולא שמענו, “and we did not listen.” They now realized that their cruelty deserved harsh punishment, much more so than the sale of him to the Ishmaelites. Reuven told them that he had already told them at the time not to become guilty of a sin against the “child.” Reuven had argued that Joseph’s conduct stemmed from youthful immaturity, and not from a thirst for power over his brothers. Now, they are being paid back by G’d not only for their cruelty, but also for his death, i.e. “his blood.” In G’d’s eyes, although they had not killed him with their hands, they had still been the cause of his death. He had probably not been able to perform the duties a slave has to perform just because he had been physically still a child.

Tze'enah Ure'enah, Miketz 70-71

“We are being punished” [42:21]. All the brothers said together: we have committed a sin in that we saw the suffering of our brother, Joseph, when we threw him into the pit. He asked us that we should not throw him into the pit. Bahya writes. It is the custom of the righteous that they think of their sins and repent. From here it is shown that the brothers did not sell Joseph, but they threw him into the pit. (Bahya, Genesis, 42:21.) Toldot Yizhak asks a question. Why did the brothers not want to recognize their sins when they were in prison for three days? When they went out, they first recognized their sins. The explanation is that the brothers heard how Joseph said, I fear the Holy One, to cause you suffering. The brothers said: this is a gentile and not an Israelite, and he has compassion for us. We were Jews and Israelites and we did not have compassion for a Jew and in addition was our brother. (Toldot Yizhak, Genesis, 42:21.)

Halakhah

The confession during Yom Kippur begins with "we have sinned" to follow the example of the people who came before Moses and were forgiven immediately after confessing. The phrase "we and our ancestors" acknowledges the sins of both the current generation and their forefathers, following biblical examples of confessing sins committed against God. The use of the word "aval" can be interpreted as "alas" or "indeed" in the context of admitting to sin.

Abudarham, Yom Kippur, Confession 5

"Indeed we have sinned". Even though the viddui was composed in accordance with the 'aleph bet' it is said at the beginning "we have sinned" before the rest of the confessions as it says Midrash Tanchuma "the people came before Moses and said 'we have sinned'" because they said "we have sinned" they were forgiven immediately. And it says in another place [Midrash Tanchuma Warsaw ed. Parshat Balak 10] that "anyone who sins and says 'I have sinned' an angel is not permitted to harm them. There are those who interpret 'aval' to mean 'alas' we have sinned and there are those who interpret it as 'indeed we have sinned' (Gen. 42:21). "We and our ancestors" is in the manner of "confessing the sins that we Israelites have committed against You, sins that I and my father’s house have committed." (Nehemiah 1:6) and in the manner of "stood and confessed their sins and the iniquities of their fathers" (Nehemiah 9:2). And it is written "For we have sinned against the LORD our God" (Jeremiah 3:25). [He then goes on to give a citation every word in the Viddui]

Jewish Thought

The text discusses the importance of remembering and performing mitzvot, emphasizing that the Torah's commandments have eternal significance, even if they cannot always be physically fulfilled. The priestly garments serve as reminders of moral concepts, with clothing symbolizing acquired traits and character. The text also highlights the significance of wearing special garments for different occasions, such as the Sabbath, to signify assuming different character traits. Additionally, the text uses parables and allegories to illustrate the importance of approaching G-d with the right spirit and mindset, emphasizing the importance of studying and understanding the laws of offerings and commandments.

Akeidat Yitzchak 51:1:7

The upshot of all this (David's outpourings in Psalm 119) is that mitzvah performance must become as automatic to us as life itself. Therefore, the Mishnah in Avot 3, 10, says that "whosoever forgets part of his studies has sinned gravely," since the Torah has provided memory joggers. The word "Talmud" in that Mishnah refers to knowledge of the commandments and their performance. Unless a person has tried and failed to remember, he is guilty of a sin. If he did the latter, he is subject to the saving grace of pen yassuru mi -levavcha, lest they depart from your heart, as long as he did not contribute to forgetting them. (Deut. 4,9) G-d lays tefillin, phylacteries, or created the rainbow, so that His memory should be jogged by visible symbols. If, in the words of the Midrash, it is good enough for Him to jog His memory, it is certainly incumbent upon us to do so. The concept of "G-d’s Torah is perfect," (Psalms 119,8) implies that the law of G-d is beyond blemish at any time in history; nothing in it can therefore be devoid of purpose at any time. This is so even if the application of a particular commandment is restricted to certain individuals such as priests. Even the occurrence of a million to one shot such as a ben sorer umoreh, an obstinate gluttonous teenager whose parents take him to Court to be executed, or a commandment which by definition could only be performed once in history in the desert, has significance far beyond that unique opportunity to perform it. David assures us in the first of the Psalms that he who truly desires Torah and studies same, is like a tree securely planted next to a never failing water supply. Such a tree will not wilt etc. If this is true of the person who studies Torah, how much more must Torah itself be meaningful in all its details. This is the reason that the mitzvot of the tabernacle and priestly garments which are of limited duration, emphasize again and again "it is an eternal statute in front of Me forever," or the use of the word tzav. The Talmud in Kiddushin 29, states that any commandment associated with the word tzav is a commandment that applies forever. Examination of those laws reveals that there are many instances where this rule simply does not stand up in the light of history. We must understand the Talmud to mean that though the details of the commandments in question helped us fulfil them at times when they proved physically capable of fulfilment, we derive the major benefit from these commandments through the lessons we learn from the concepts that these mitzvot represent. It is these concepts that remain valid forever. This is the meaning of Deuteronomy 29,8, "observe the words of the covenant, carry them out so that you will gain insights from all that you do." Similarly Deut.4,6, "it is your wisdom and your insight." Unfortunately, as the Rambam already observes in his "Moreh," most people never concern themselves with such matters and want to get close to the king without ever having seen the king's palace, as it were. Granted that performance of the mitzvah, since it is G-d’s command, is praiseworthy. Nevertheless it is far from the ultimate that we are capable of achieving. Whatever the tabernacle teaches is as relevant today as ever, just as basic concepts do not lose their relevance because they cannot always be applied instantly. If the Torah commands that we help an enemy load his beast, thereby teaching important moral lessons, these lessons do not lose their relevance because we have no enemies or because we never encountered an enemy in circumstances where this commandment could be performed. David says in Psalms 51, 19, "the (real) sacrifice to G-d is a broken spirit." It is the spirit in which G-d is approached that matters. The Talmud Menachot 106, explains the verse in Leviticus 7,37, "this is the teaching of the Torah concerning the total offering, the gift offering and the peace offering," as meaning that he who labours studying the laws of these offerings, does not actually have to bring them in order to achieve the personality development that these offerings are meant to help us achieve. The idea is that just as performance plays its part in awakening the mind to what, why and how one is doing, so the study of the laws pertaining to these observances accomplishes the same thing. We should not therefore bemoan earlier times when through the performance of mitzvot such as yovel, the Jubilee year, we could come closer to G-d. Let us look now at the "memory" element surrounding the commandments of the priestly vestments. Concerning the ephod, apron it states "Aaron should wear the names of the children of Israel before G-d on his shoulders as remembrance." Concerning the choshen, the breastplate, we find a similar quote. A similar purpose is common to all the priestly garments. Clothing as such is symbolic of acquired traits. Already in the wording of the commandments there is a reference to the concepts of midot, character traits, which we discussed at the beginning of this chapter. (Leviticus 6,3) mido bad; or in Judges 3, 16, "under his madim;” or in Psalms 133,2, "descending according to midotav." So we observe the term midah being used for garments, illustrating the essential nature of garments, at least when worn by priests. The first impression that one receives when meeting another person is that of the clothes he wears. It suggests his occupation, certain of his behavioral traits etc. Even our prophets in praising the Lord, use the simile " You are garbed in Splendour." (Psalms 104, 1) Or, "resplendent in His garments" (Isaiah 63, 1) Secondly, people wear different sets of clothing for the Sabbath and weekdays. Even in ancient times, Esau had "his precious clothes" (Genesis 27, 15) or (Ruth 3,3) Ruth who put special garments for a special occasion. By wearing different clothing on the Sabbath, every Jew signals that he assumes different character traits on the Sabbath. In Hilchot Derech Eretz, the halachah stipulates that ordinary clothing be worn for the performance of mundane tasks, whereas festive clothing should be worn when performing mitzvot between man and His Maker. This is the meaning of Isaiah chapter 58. Compare also chapter 63. Thirdly, just as man is never completely nude, so he is never completely devoid of mitzvot. Therefore, all of Israel, priests and ordinary Israelites alike, have the duty to be garbed in special garments. This is why a whole nation is referred to as a kingdom of priests, to imbue all garments with a reminder of the symbolic significance of garments as such. Therefore, the Torah says in connection with the tzitzit, fringes, "when you see it, you will remember the commandments" (Numbers 15,39). "A garment adorned with tzitzit will remind you of all the commandments of G-d to carry them out, ibid." Whenever white garments are mentioned by our sages, it refers to the moral condition of the wearer of such garments. For instance, we have the parable of the king who invites his servants to partake of a meal in his palace without specifying the date and hour the meal is to take place. The intelligent servants remained within the vicinity of the king’s palace, saying that it would be foolish to roam around elsewhere since they had no urgent business elsewhere. The foolish ones carried on business as usual, citing as their reason that they would not receive any food for which they had not worked. Suddenly, the king issued a summons for his servants to attend the party. The intelligent ones entered the palace suitably attired, whereas the foolish servants arrived dirty and dishevelled. The king was well pleased with the first group, of course, but was very angry at the second group. Therefore, he seated the first group and left the second group to remain standing and watch the others partake of the feast. This is how Rabbi Meir's son-in-law explained the following verse in Isaiah 65, 13, "My sons will eat, and you will starve; My sons will drink, but you will remain thirsty." Another version explains the meaning of Kohelet 9,8, "at all times your garments should be white, and oil should be on your head," as referring to tzitzit and tefillin respectively. The Aggadah in Baba Batra 74, concerning the meal of the righteous in the future, featuring salted meat of the female leviathan and well aged wine, may also be understood allegorically as referring to the garments worn by the tzaddikim in their lifetime, namely Torah and Mitzvot. More about this Aggadah in chapter 60.

Midrash

In the Midrash, the brothers initially show no remorse for selling Yosef until they are in Egypt and realize the enormity of their crime. Reuben tries to take responsibility and save Yosef, but Jacob refuses to let Benjamin go with them. In another commentary, Reuben's offerings are analyzed in detail, showing how they correspond to his actions regarding Joseph's rescue and his repentance for his actions with Bilha. Reuben's offerings are seen as a form of penitence and are praised by God for their significance.

Bamidbar Rabbah 13:18

“On the fourth day, prince of the children of Reuben, Elitzur son of Shedeur” (Numbers 7:30). “On the fourth day, prince of the children of Reuben…” – once the banner of Judah (See Numbers 2:1–9.) finished, the prince of Reuben began presenting his offering, because he was the firstborn, and he presented the offering regarding his tribe of Reuben. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:31). “One gold ladle, ten shekels, full of incense” (Numbers 7:32). “His offering was one silver dish [ke’arat]” (Numbers 7:31), do not read it as ke’arat, but rather, as akeret; this is Reuben, who played the main [ikar] role in the rescue [of Joseph]. It was he who first initiated the rescue. That is what is written: “Reuben heard and rescued him from their hand” (Genesis 37:21). Alternatively, that he uprooted [akar] the thought of his brothers, who wanted to kill him, just as it says: “Now let us go and kill him…” (Genesis 37:20). “Silver,” in the sense of: “The tongue of the righteous is choice silver” (Proverbs 10:20). ”Its weight one hundred and thirty,” this is because the first three letters of the first three words that he said to them, their numerical value totals one hundred and thirty. “Let us not smite him mortally [lo nakenu nafesh]” (Genesis 37:21); take lamed from lo, nun from nakenu, and nun from nafesh; that is one hundred and thirty. (Lamed is thirty and nun is fifty, so 30 + 50 + 50 = 130.) “One silver basin [mizrak],” (Numbers 7:31), corresponding to the counsel he gave them that they should cast [sheyizreku] him into the pit, just as it says: “Reuben said to them: Do not shed blood; cast him into [this] pit…” (Genesis 37:22). “Silver,” in the sense of: “The tongue of the righteous is choice silver” (Proverbs 10:20). “Of seventy shekels, in the sacred shekel” (Numbers 7:31), corresponding to the secret [sod] that was in his heart to save him [Joseph]. The numerical value of sod is seventy. (Samekh is sixty, vav is 6 and dalet is 4 = 70.) “Both of them full of high quality flour…” (Numbers 7:31), as what he said to them: “Let us not smite him mortally” and “cast him,” he intended only to rescue him, as in both matters, (His statement not to kill Joseph, and his proposal to throw Joseph into the pit.) rescue is written: Initially, it is written: “Reuben heard and rescued him from their hand” (Genesis 37:21), and ultimately, it is written: “In order to rescue him from their hand” (Genesis 37:22). “One gold ladle [kaf], ten shekels…” (Numbers 7:32), kaf, (Kaf also means palm or hand.) corresponding to what he said to his brothers: “Do not lay a hand on him” (Genesis 37:22). “Gold…ten shekels,” because he saved himself by admonishing them, and he saved nine brothers from bloodshed. That is why “gold” is written, as there is one type of gold that resembles blood, and that is parvayim gold. “Full of incense” (Numbers 7:32), although it happened to the tribes that Joseph’s sale befell them, you presume that this act would not have befallen them unless they had been wicked in performing other acts. No, but rather they were full-fledged righteous men, and no sin had ever befallen them other than this one: That is what is written: “They said one to another: But we are guilty [regarding our brother]” (Genesis 42:21). They were engaged in self-reflection as to why their detention in Egypt befell them, but found only this. From their disgrace, the verse relates their praise, that they had only this iniquity alone attributable to them. And because Joseph’s sale was fortuitous for him, as it led him to rule, and it was fortuitous for his brothers and his father’s entire household, as he provided them with food during the famine years, that is why he was sold by them, because merit is engendered by means of the meritorious. That is “full of incense.” Another matter, “full of incense,” as, at that time, Reuben was a penitent, donning sackcloth, fasting, and praying before the Holy One blessed be He, that He grant him atonement for the iniquity of the act with Bilha. (See Genesis 35:22.) Prayer is likened to incense, just as it says: “Let my prayer stand as incense before You…” (Psalms 141:2). That is, “full of incense.” “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:33). “One goat as a sin offering” (Numbers 7:34). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Elitzur son of Shedeur” (Numbers 7:35). “One young bull…” (Numbers 7:33), these are the offerings that he sacrificed, corresponding to the penitence in which he was engaged when Joseph was sold. Penitence is likened to all the offerings of a sinner, as it is written: “Offerings to God are a broken spirit” (Psalms 51:19). Just as the sinner brings a burnt offering and a sin offering for his sin, that is why he brought here a burnt offering and a sin offering, corresponding to them. And because the burnt offering is more cherished (By the Holy One blessed be He.) than the sin offering, that is why he sacrificed a burnt offering from all the species with the exception of the goat, as we do not find the goat as a burnt offering throughout the Torah. “One goat as a sin offering” (Numbers 7:34), this is to atone for the act with Bilha. “And for the peace offering, two cattle” (Numbers 7:35), because he was [going to be] excluded from being enumerated with his brothers because of the act with Bilha, as it is written: “Reuben went and lay with Bilha, his father's concubine, and Israel heard” (Genesis 35:22), the matter was interrupted, (Genesis 35:22 is written in the Torah with an empty space in the middle of the verse following the phrase "and Israel heard," before the continuation “the sons of Jacob were twelve.”) as it placed the end of the portion there, alluding that he was banished. This is why that portion is an open portion, as even though he was banished, the arms of the Holy One blessed be He are open to receive penitents. Because he sought to perform two good deeds, Joseph’s rescue and repentance, he was restored to be part of them, and was included in their tally. That is what is written: “The sons of Jacob were twelve” (Genesis 35:22). Due to these two acts that Reuben performed, Moses found an opportunity to pray on behalf of Reuben so that he would not be excluded from his brothers. That is what is written: “May Reuben live [and not die, and may his people be counted]” (Deuteronomy 33:6). “May Reuben live,” because he gave life to Joseph; “and not die,” due to the act of Bilha, because he repented; “and may his people be counted,” may his descendants be included in the tally of the other tribes in every sense. That is why it is stated: “And for the peace offering, two cattle [bakar]” (Numbers 7:35), corresponding to the two good deeds that he sought out [shebiker], Joseph’s rescue and the repentance, he was restored and was enumerated with his brothers. “Five rams, five goats, five sheep in their first year” (Numbers 7:35), why three species? It is corresponding to the three times Reuben is mentioned in the portion of Joseph’s rescue and corresponding to the three “vayomer” that are written there. (Genesis 37:21, 22, 30.) Why were there five of each? They correspond to the five words through which Reuben was drawn near. That is what is written: “The sons of Jacob were twelve.” (There are five words in the Hebrew phrase.) “This was the offering of Elitzur…” (Numbers 7:35), when the Holy One blessed be He saw that he presented his offering in this order, He began lauding his offering; “this was the offering…”

Bereshit Rabbah 91:8

“If you are sincere, one of your brothers will be incarcerated in the place of your custody and you, go bring grain for the hunger of your houses” (Genesis 42:19). “And bring your youngest brother to me and your statements will be verified, and you will not die. They did so” (Genesis 42:20). “They said one to another: But we are guilty in our brother’s regard, that we saw the anguish of his soul, when he pleaded with us and we did not heed; that is why this anguish has befallen us” (Genesis 42:21). “If you are sincere…and [bring] your youngest brother…They said one to another: But [aval] we are guilty” – Rabbi Abba bar Kahana said: It is a southern dialect: Aval – truthfully. “That we saw the anguish of his soul, when he pleaded with us” – Rabbi Levi in the name of Rabbi Yoḥanan bar She’ila: Is it possible that Joseph, at seventeen years old, would see his brothers selling him, and be silent? Rather, it teaches that he prostrated himself before the feet of each and every one so that they would be filled with mercy for him, but they were not filled. “Reuben responded to them, saying: Did I not speak to you, saying: Do not sin against the child, and you did not heed? And, indeed, here is a reckoning for his blood” (Genesis 42:22). “Reuben responded to them, saying…” – did I not say this to you? “Did I not speak to you, saying: Do not sin against the child,” but this is what you said: “Now let us go and kill him” (Genesis 37:20). “And, indeed [vegam], here is a reckoning for his blood” – his blood and the blood of the elder. (Instead of “his blood vedamo],” it says “indeed…his blood [vegam damo].” The word vegam comes to include the blood of his father.) “They did not know that Joseph understood, as the interpreter was between them” (Genesis 42:23). “They did not know that Joseph understood, as the interpreter” – this was Manasseh. “He turned from them and wept, and he returned to them; he spoke to them, and took Simeon from them, and incarcerated him before their eyes” (Genesis 42:24). “He turned from them” – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: he incarcerated him before their eyes. When they departed, he fed him, gave him to drink, bathed him, and anointed him.

Bereshit Rabbah 91:9

“Joseph commanded to fill their vessels with grain, and to restore each man's silver to his sack, and to give them provisions for the way, and he did so to them” (Genesis 42:25). “They loaded their grain onto their donkeys, and went from there” (Genesis 42:26). “One of them opened his sack to give feed to his donkey at the inn. He saw his silver; behold, it was in the opening of his sack” (Genesis 42:27). “He said to his brothers: My silver was returned and, behold, it is in my sack. Their hearts sank, and they trembled one with another, saying: What is this that God has done to us?” (Genesis 42:28). “Joseph commanded to fill…They loaded their grain onto their donkeys…One of them opened…Each one said to his brother.” (The last citation is a paraphrase of Genesis 42:28.) When Rabbi Simon bar Zevida died, Rabbi Ela entered and began [his eulogy] for him: “But wisdom, where will it be found? …It is vanished from the eyes of all living… The deep says: It is not…” (Job 28:12, 21, 14). There are four matters that are essential for the world’s needs, and all of them have replacements. These are: “For there is a source of silver and a place where gold is refined. Iron is taken from the dust, and copper is smelted from rock” (Job 28:1–2). But when a Torah scholar dies, we cannot find a replacement for him. Rabbi Levi said: When the tribes found something, (Whey they found the silver that had been returned to the sack. ) it is written: “Their hearts sank”; we who lost Rabbi Simon, all the more so. “They came to their father Jacob, to the land of Canaan, and they told him all that had befallen them, saying” (Genesis 42:29). “They came to their father Jacob…[and they told him all that had befallen [hakorot] them]” – it teaches that the matters weighed heavily upon them like beams [kekorot]. (Like the beams of an olive-press that weigh heavily upon the olives.) “The man, lord of the land, spoke harshly with us, and accused us as spies of the land” (Genesis 42:30). “It was as they were emptying their sacks, and, behold, each man's packet of silver was in his sack. They and their father saw their bags of silver, and they were afraid” (Genesis 42:35). “The man, lord of the land, spoke… It was as they were emptying their sacks…” – it teaches that their father suspected them. (When Jacob saw the silver, he suspected them of stealing it, and therefore also suspected them of wrongdoing regarding the disappearance of Joseph and Simeon, as the following verse suggests.) “Jacob their father said to them: You have bereaved me: Joseph is not, and Simeon is not, and Benjamin you will take; all of these have come upon me” (Genesis 42:36). “Jacob their father said to them… [all of these have come upon me]” – Joseph is already not [with us], and Simeon is not, but it is incumbent “upon me” to produce twelve tribes. “Reuben said to his father, saying: Kill my two sons if I do not bring him back to you; place him in my charge, and I will return him to you” (Genesis 42:37). “Reuben said to his father…” – Rabbi [Yehuda HaNasi] says: This is a firstborn imbecile. Are your sons not my sons? I wonder. “He said: My son will not go down with you, for his brother is dead, and only he remains, and disaster will befall him on the path on which you will go; you will cause my old age to descend in sorrow to the grave” (Genesis 42:38). “He said: My son will not go down with you…” – Rabbi Ḥanina and Rabbi Marinos, both of them said in the name of Abba Nehorai: When a person would say a worthy statement before Rabbi Tarfon, he would say: “A knob and a flower [kaftor vaferaḥ].” (These were parts of the ornamentation of the candelabrum and referring to them indicates that the statement was pleasing. ) But when he would say nonsense, he would say: “My son will not go down with you.” (Just as Jacob refused to agree to Reuben’s suggestion, Rabbi Tarfon was indicating his refusal to agree with the statement that had been made. ) “On the path on which you will go; [you will cause my old age to descend in sorrow to the grave]” – but not in the house? (Was it only on the path that disaster could befall Benjamin? ) From here it is derived that the accuser accuses only in a time of danger.

Learning to Read Midrash, Chapter 14; The Meaning of a Chronological Problem; Connecting Yosef and Yehuda 198

On this reading, the brothers are so convinced that they have done no wrong in selling Yosef that they show no signs of remorse in the aftermath of that act. Their main concern is practical: How are they to go about finding wives without their father’s help? In this version of the events, then, only in Egypt do the brothers come to realize the enormity of their crime against their brother. In a sudden, dramatic realization they recognize their guilt – not of spying, as the Egyptian lord would have it, but of cruelty to their brother. (This reading may be derived in part from the odd locution of the verse in which the brothers first articulate their guilty feelings: “…but (aval) we are guilty concerning our brother…” (Genesis 42:21).)

Musar

Joseph's brothers expressed remorse for their treatment of him, with the assumption that their shame prompted them to try to kill him when he revealed himself. However, shame typically leads to repentance and forgiveness of sins, as seen in scripture and Talmudic teachings. The brothers' confession of guilt included details of their actions, emphasizing the importance of a thorough confession before God.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Derekh Chayim, Miketz 6

איש אל אחיו אבל אשמים אנחנו . They confessed their sin and went into the details as is necessary in order for a confession to be legally valid. Even according to the opinion that one does not have to confess to all details it is certainly better if one does so. In this instance the details included watching Joseph's anguish, listening to his entreaties, and failing to respond. When man confesses before his Maker, he must weep, entreat, and mourn. When the brothers said אבל אשמים אנחנו, the first word should be read as Eyvel.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 46

Moreover, Joseph had already heard the brothers express remorse over the way they had treated Joseph (42, 21) We have found another Midrash according to which the brothers tried to kill Joseph when he revealed himself, but that an angel intervened and scattered them. The assumption underlying that statement seems to be that the brothers felt so ashamed that their very shame prompted them to do away with its cause. Psychologically, this seems strange indeed! Remorse and repentance are traditionally feelings triggered by shame. Why, in this case, should these feelings of shame have triggered the opposite reaction? We have ample proof from scripture that shame leads to repentance and forgiveness of one's sins, viz. Ezra 9,6: "O my G–d, I am too ashamed and mortified to lift my face to You, O my G–d, etc." We are told in Berachot 12b, that whoever commits a sin and is ashamed of that sin will have his sins forgiven. How then could feelings of shame have triggered the brothers' desire to kill Joseph?

Quoting Commentary

Ramban explains the distinction between guilt-offerings and sin-offerings, suggesting that the term asham denotes serious sins deserving punishment, and provides examples of different offerings and their respective names. Radak analyzes the pointing of the word "חננני" in Psalms 9:14 to indicate the Piel form. Rashi clarifies the meaning of the word "אבל" in Genesis 17:19 as confirming a statement. Gevia Kesef delves into God's response to Abraham's doubts about Sarah bearing a son, explaining the use of the word "nay" to convey certainty. Chizkuni interprets "ואתחנן" in Deuteronomy 3:23 as pleading, drawing a comparison to Joseph pleading with his brothers.

Chizkuni, Deuteronomy 3:23:1

ואתחנן, “I pleaded;” the root חנן when used in the reflexive conjugation occurs in this sense also in Genesis 42,21 when Joseph is described as pleading with his brothers. According to Rashi, who considers the root of the word to be חנם, the final letter ן at the end, should really have been a final ם.

Gevia Kesef 10:12

The Lord then answers him, resolving both the first and second doubts in their proper order. He said to him: “Nay, but Sarah thy wife shall bear thee a son, and thou shall call his name Isaac, and I will establish my covenant with him for an everlasting covenant for his seed | after him.” (29. V. 19.) The meaning of this statement of God the teacher to Abraham His student is, “Regarding your doubt whether the decree that you will have a son from Sarah is necessary or contingent, know that it is necessary, even though there is no mention of a covenant or an oath in that context.” This is the meaning of His word “nay,” which is similar to “Nay, for we are guilty,” (30. Gen. 42:21. The JPS trans. is, “We are verily guilty.”) or wherever “nay” constitutes the first word of a sentence. Similarly it is said in the prayers, “Nay, we have sinned,” (31. This is in reference to the confessional prayers on the Day of Atonement, which have the term ’anaḥnu (“We”).) which is similar to “Moreover she is my sister,” (32. Gen. 20:12.) where the meaning is “in truth (we have sinned).” This is in accordance with Maimonides’ definition of truth as he explained in (the Guide) I:50, (33. There Maimonides differentiates between the states of belief and certainty as follows: “Belief is the affirmation that what has been presented is outside the mind just as it has been represented in the mind. If together with this belief one realizes that a belief different from it is in no way possible, and that no starting point be found in the mind for a rejection of this belief, or for a supposition that a different belief is possible, there is certainty.” Kaspi repeats this definition in AS I 36.) and in accordance with the books of the philosophers. (34. Cf. chap. V, n. 1.) Thus, with this separate word “nay,” the Lord informed Abraham that the decree “and moreover I will give thee a son of her” was for a necessary future event. The Lord told him, “While it is true that you are in doubt, and you have said that the future decrees mentioned above, including the vision of the Sundering, while true might refer to Ishmael—nonetheless know that the decrees are such that they refer to Isaac, who will be born of Sarah. And if there be a decree included in the above that does refer to both Isaac and Ishmael, and that says ‘I will make thee exceeding fruitful, and I will make nations out of thee and kings will come out of thee,’ nonetheless the decree saying ‘I will establish my covenant between Me and thee and thy seed after thee,’ which follows, refers exclusively to Isaac.” This is the meaning of the words “I will establish my covenant with him for an everlasting covenant for his seed after him,” which are spoken at this point, as well as the meaning of “As for Ishmael, I have heard thee; behold, I have blessed him, and I will make him fruitful and will multiply him exceedingly.” (35. V. 20.) By way of further clarification of the above-mentioned covenant as described in the vision of the Sundering, God reaffirms that “my covenant will I establish with Isaac, whom Sarah shall bear unto thee.” The meaning of this statement is, “As for Ishmael, while I referred to him earlier when I said you would be multiplied—I was not referring to him at all when I said that I would establish my covenant (between me and thee and thy seed after thee); indeed I have not made any covenant with you that could refer to Ishmael.” At the close of the (prophetic) seclusion the Lord informs Abraham that in addition (Isaac will be born) “at this set time in the next year,” (for the conclusion of a vision) is the most auspicious.

Radak on Psalms 9:14:1

Have mercy upon me, Lord: – (The word חננני is) pointed with pathah under the heth, shewing that it is from the Piel, though undoubted, as (Gen. 42:21): אלינו בהתחננו

Ramban on Leviticus 5:15:1

AND HE SHALL BRING ‘ASHAMO’ (HIS GUILT-OFFERING) UNTO THE ETERNAL. This offering is called asham (“guilt-offering” — as distinguished from the sin-offering), just as He has said [here in the verse] after the shekel of the Sanctuary, for a guilt-offering. But he shall bring ‘ashamo’ unto the Eternal (Above, Verse 6. In this case the word ‘ashamo’ [literally, “guilt”] is not the name of the offering, but merely indicates “the offering — i.e., a sin-offering — brought because of guilt.”) mentioned above in the case of the offering of higher and lower value means, “and he shall bring his offering unto the Eternal,” for that offering was a sin-offering, as He said, a female from the flock, a lamb or a goat, for a sin-offering. (Above, Verse 6. In this case the word ‘ashamo’ [literally, “guilt”] is not the name of the offering, but merely indicates “the offering — i.e., a sin-offering — brought because of guilt.”) Now it has not been explained why the name of one offering is “a sin-offering,” and that of the other, “a guilt-offering,” since they both come to effect atonement for sin! We cannot say that the reason is since the sin-offering is a female [unlike the guilt-offering which is male, and therefore the word asham which is masculine cannot be applied to the female sin-offering], for there are sin-offerings which are male — namely the goats [brought as sin-offerings in case of the public worshipping idols, (A male goat is brought as a sin-offering by the prince (above, 4:23), and by the public for worshipping idols (Numbers 15:24), as well as on the Day of Atonement (further, 16:5). Among the Additional Offerings brought by the public on the New Moon (Numbers 28:15) and the Festivals (ibid., Verse 22, etc.) is also a he-goat as a sin-offering.) or the usual sin-offering of the prince], (A male goat is brought as a sin-offering by the prince (above, 4:23), and by the public for worshipping idols (Numbers 15:24), as well as on the Day of Atonement (further, 16:5). Among the Additional Offerings brought by the public on the New Moon (Numbers 28:15) and the Festivals (ibid., Verse 22, etc.) is also a he-goat as a sin-offering.) and the bullocks [brought by the anointed priest as a sin-offering, (Bullocks are brought as sin-offerings by the anointed priest (above, 4:3), by the court (ibid., Verse 14), and by the High Priest on the Day of Atonement (further, 16:3).) as well as his bullock on the Day of Atonement]. (Bullocks are brought as sin-offerings by the anointed priest (above, 4:3), by the court (ibid., Verse 14), and by the High Priest on the Day of Atonement (further, 16:3).) Again, it cannot be said that [the guilt-offering is so called] on account of the severity of the sin [for which it is brought], for behold, the leper brings two offerings — the name of one being “the sin-offering” and the name of the other, the “guilt-offering!” (Ibid., Chapter 14, Verses 12 and 19. How could one person have a simultaneous liability to bring these two offerings?) It appears to me that the term asham denotes some serious deeds for which the person who did it deserves to be shameim (ruined) and destroyed because of it, similar to the expressions: ‘ha’ashimeim’ (destroy them), O G-d; (Psalms 5:11.) the pastures of the wilderness waste away. (I have found no such verse. Possibly it is a paraphrase of the verses in Jeremiah 9:9-10, where the prophet bewails the emptiness of the destroyed pastures of the wilderness, and predicts that the cities of Judah will be sh’mama (wasted away). Thus both phrases occur in juxtaposition, and Ramban deduces therefrom the underlying idea of the root shamam. Perhaps it is a combination of Isaiah 24:6 [where the word vaye’shmu — “and they wasted away”] and Joel 1:19 [where the pastures of the wilderness] are mentioned.) So also: ‘Te’sham Shomron’ (Samaria shall be laid waste), for she hath rebelled against her G-d, (Hosea 14:1.) and we are ‘asheimim (Genesis 42:21. Thus in place of the usual translation “we are guilty” [concerning our brother] Ramban interprets it to mean “we are being punished” on account of our brother.) — means “we are being punished.” The word chatath (sin) denotes something which has turned aside off the way, this being of the expression, every one could sling stones at a hair-breadth and not ‘yachti’ (miss). (Judges 20:16.) Now the guilt-offering for robberies, (Verses 21-25.) and the guilt-offering for carnally knowing a handmaid already promised in marriage (Further, 19:20-22.) would then be called asham [indicating a serious sin] because they have to be brought even for wilful commission of the sin. So also the asham (guilt-offering) of the Nazirite [which he brings for becoming defiled by a dead body, even if his defilement was caused wilfully, (Numbers 6:12. Kerithoth 9a.) and is therefore deserving to be shameim — destroyed]. The guilt-offering for misusing sanctified objects, (Verses 15-16.) however, even though it is brought only when the sin was committed in error, yet because it concerns the holy things of the Eternal, it is called asham, because the great sin that he did makes him deserve to be shameim (destroyed) because of it, even as it is called me’ilah (treachery). ('Ki thim’ol ma’al’ (if any one commit a treachery) (in Verse 15).) The reason for the name [asham] of the leper’s offering (The leper’s first offering [on the day he is cleansed] is the guilt-offering (further, 14:12). After that he brings a sin-offering (ibid., Verse 19). In the light of the above explanation of the term asham, Ramban suggests a reason why the leper brings the two offerings at the same time when both atone for sin, and why the guilt-offering first. There is indeed a third offering — namely, the burnt-offering — that the leper brought on that day (ibid., Verse 20). But since that presents no difficulty, Ramban does not refer to it.) is because a leper is regarded as dead, (Nedarim 64b.) and thus he is shameim (ruined) and destroyed. The leper’s first offering, then, (The leper’s first offering [on the day he is cleansed] is the guilt-offering (further, 14:12). After that he brings a sin-offering (ibid., Verse 19). In the light of the above explanation of the term asham, Ramban suggests a reason why the leper brings the two offerings at the same time when both atone for sin, and why the guilt-offering first. There is indeed a third offering — namely, the burnt-offering — that the leper brought on that day (ibid., Verse 20). But since that presents no difficulty, Ramban does not refer to it.) is called asham in order to protect him from the guilt for which he is “ruined,” and the second is the sin-offering which effects atonement for his errors. The reason for the suspensive guilt-offering (See Note 310 above.) is because the owner thinks that he is not liable to be punished [since his sin has not been confirmed]; therefore Scripture was more severe with him in the case of his doubt than in that of certainty [of sin], requiring him to bring a ram of the value of shekels of silver, (Verse 15. — I.e., two s’laim. See also Rashi on Verse 18 [speaking of the suspensive guilt-offering]: “a ram … with thy valuation — according to the value stated above” [in Verse 15, i.e., at least two shekels].) whilst if the sin is confirmed, he brings a sin-offering which could be worth only a danka [a small Persian coin — the sixth of a denar]. Scripture calls it asham in order to say that it must be worth two s’laim just like the graver guilt-offerings [i.e., like the guilt-offering brought for appropriating sanctified objects, and that brought for carnally knowing a handmaid already promised in marriage, which must be worth at least two s’laim], thus indicating to the sinner [since he is in doubt as to whether he has sinned], that if he treats it lightly and will not bring his [offering for] atonement, he will be destroyed by his sin. This is the sense of the verse, ‘Asham hu, ashom asham lashem’ (It is a guilt-offering — he hath surely incurred guilt before the Eternal). (Verse 19.) That is to say, although this offering is brought only on a doubtful sin, it is a guilt-offering, for he has surely incurred guilt before the Eternal Who knows all hidden things, and if indeed he did sin before Him, He will requite him. Similarly, that which He said above, and he shall bring his guilt-offering, (Above, Verse 6. The question arose (see Ramban at beginning of this verse), why the Torah calls it ashamo (his guilt-offering) when it is really a sin-offering — Ramban now proposes to answer that “it is because etc.”) is because among those sins mentioned above are also those which require the bringing of an offering even when they are committed wilfully, such as for the “oath of testimony; ” (The section here discusses the offering of higher or lower value (see above, Note 15), the verse before us stating that this offering is required in the case of a false oath concerning testimony. Thus, if the person interested in the evidence called upon him by an oath, adjuring him that if he knows any evidence favorable to him he should testify before the court, and he swore that he knows of no testimony concerning him, when in fact he does know, in such a case, if he swore either unintentionally or wilfully, he must offer what is called an offering of higher or lower value. See “The Commandments,” Vol. I, pp. 82-83. In the following verse another transgression for which this offering is required is mentioned. — Ramban now proceeds to explain the sense of the triple expression, and he is a witness, or knows, or saw.) therefore He mentions the term asham with reference to them although the offering is called a sin-offering. Also by way of the Truth, [the mystic teachings of the Cabala], a female offering for a sin is called chatath (sin-offering), and the male offering is called asham. (In other words, the determining factor for the difference in the names between the chatath and the asham is whether the offering is male or female. For the fuller mystical implication, see my Hebrew commentary, p. 26.) The goats (A male goat is brought as a sin-offering by the prince (above, 4:23), and by the public for worshipping idols (Numbers 15:24), as well as on the Day of Atonement (further, 16:5). Among the Additional Offerings brought by the public on the New Moon (Numbers 28:15) and the Festivals (ibid., Verse 22, etc.) is also a he-goat as a sin-offering.) and the bullocks (Bullocks are brought as sin-offerings by the anointed priest (above, 4:3), by the court (ibid., Verse 14), and by the High Priest on the Day of Atonement (further, 16:3).) [even though they are male] are also called chatath (sin-offering), because they are brought [as an atonement] for sin. Tzav

Rashi on Genesis 17:19:1

אבל VERILY — This word implies confirmation of a statement, just as (Genesis 42:21) “Verily (אבל) we are guilty”, and (2 Kings 4:14) “Verily (אבל) she has no son”.

Targum

The brothers acknowledge their guilt in mistreating Joseph, leading to their current troubles as punishment. (Onkelos Genesis 42:21, Targum Jonathan on Genesis 42:21)

Onkelos Genesis 42:21

They said to one another, In truth, we are guilty regarding our brother. We saw the anguish of his soul when he pleaded with us and we did not listen [obey him]. That is why this trouble has come upon us.

Targum Jonathan on Genesis 42:21

And they said, a man to his brother, In truth we are guilty concerning our brother, when we saw the distress of his soul, when be entreated us, and we would not hearken to him; therefore hath this affliction come upon us.

וַיַּ֩עַן֩ רְאוּבֵ֨ן אֹתָ֜ם לֵאמֹ֗ר הֲלוֹא֩ אָמַ֨רְתִּי אֲלֵיכֶ֧ם ׀ לֵאמֹ֛ר אַל־תֶּחֶטְא֥וּ בַיֶּ֖לֶד וְלֹ֣א שְׁמַעְתֶּ֑ם וְגַם־דָּמ֖וֹ הִנֵּ֥ה נִדְרָֽשׁ׃ 22 E Then Reuben spoke up and said to them, “Did I not tell you, ‘Do no wrong to the boy’? But you paid no heed. Now comes the reckoning for his blood.”
Reuben's warning not to harm Joseph was ignored, leading to their punishment for cruelty and causing Joseph's death. The brothers' hatred towards Joseph stemmed from Jacob's favoritism, resulting in the plan to sell him to Egypt to avoid retribution. The brothers were sincere in their guilt over Joseph's suffering, with Joseph recognizing that it was God who placed him in Egypt. Yehudah's leadership is endorsed by the brothers, confirming him as the leader over Reuben (Ramban on Genesis 37:22:1, Tribal Lands, Chapter 1; Reuven 32, Tze'enah Ure'enah, Miketz 68, Tze'enah Ure'enah, Miketz 72).

Commentary

Reuben explains that his warning not to harm Joseph was not heeded, leading to their current punishment for both cruelty and causing Joseph's death due to his immaturity. Reuben clarifies that selling Joseph into slavery was also a sin, as it put his life in jeopardy and made his fate dependent on others. Reuben resents being held accountable for the brothers' actions and insists on his innocence, refusing to share their guilt. The brothers' punishment for spying is seen as a consequence of their actions against Joseph.

Chizkuni, Genesis 42:22:1

ויען ראובן, “Reuven replied to them;” originally Joseph had intended to keep Reuven, who was the oldest, as hostage pending Binyamin’s coming to Egypt. It is customary that when a number of people are guilty of a crime that the senior member of the group is punished first. When Joseph overheard their conversation and found out for the first time that it had been Reuven who had tried to save him, he changed his mind and kept Shimon as a hostage instead, as he was the second oldest.

Or HaChaim on Genesis 42:22:1

ויען ראובן אתם. Reuben answered them. How can the term "he answered" be justified in this context? Who had asked him anything? The repeated use of the word לאמור and the words וגם דמו also require justification.

Or HaChaim on Genesis 42:22:2

Reuben reacted to the brothers having said that they were being punished for not having displayed compassion when Joseph pleaded with them, something in which they had included him also. Reuben retorted that he did not consider himself included in that sin as he had warned: "do not commit a sin against the boy!" Even though at that time he had only warned them not to lay a hand upon Joseph and to throw him into the pit, his intention had been as if he had said: "do not commit a sin." The Torah itself exonerated Reuben independently by revealing Reuben's intention to restore Joseph to his father.

Or HaChaim on Genesis 42:22:3

You could ask what reason Reuben gave for the brothers to believe that this had been his intention, when on the contrary, selling Joseph at the time was more merciful than to let him die a slow death in the pit and therefore Reuben had no reason to complain?

Or HaChaim on Genesis 42:22:4

The fact is that Reuben's principal complaint against the brothers was that he told them not to lay a hand upon Joseph. "Selling him into slavery was certainly laying a hand upon him!" Reuben's argument was certainly valid; moreover, by selling Joseph to other human beings the brothers had made his fate dependent on people with a free will who could act arbitrarily. Reuben's intention had been not to allow Joseph's fate to be in the hands of people who could make arbitrary decisions. Selling Joseph did not reduce the danger to Joseph's life or wellbeing any more than throwing him into the pit. We only need to read the Bereshit Rabbah 86,3 according to which Potiphar bought Joseph to commit acts of sodomy with him. G'd Himself made Potiphar impotent to protect Joseph against such abuse. When Reuben had advised throwing Joseph into the pit he felt that if Joseph was not guilty nothing would happen to him. He had been most concerned to remove Joseph from the hands of people who could arbitrarily decide his fate. That is why he accused them ולא שמעתם, "you did not listen." He meant: "you did not understand my intention.

Or HaChaim on Genesis 42:22:5

When you think that you are being punished only for your cruelty and not for the deed itself, you are quite wrong. Also his blood is being demanded, i.e. you are also guilty of either killing him or putting his life in jeopardy." According to Reuben this was why they now had to face the charge of spying, a charge that was punishable by death. Reuben resented being considered a partner of that part of the brothers' crime. He was not willing to share their responsibility seeing he had not taken part in the sale. As of that moment Reuben only agreed to remain with them, but not to share their guilt. At the end of the examination it would become clear who was legally guilty and who was innocent. Our interpretation of the words אבל אשמים אנחנו as referring to the brothers waking up to their guilt only after Shimon alone was being held prisoner is completely compatible with everything else we have written.

Rabbeinu Bahya, Bereshit 42:22:1-2

הלא אמרתי לכם לאמור אל תחטאו בילד! ולא שמעתם, “did I not tell you saying: “do not incur a sin in the way you treat the child! But you did not listen.” Reuven meant that he had told the brothers at the time not to do anything to him seeing he was still a child, and his mistakes etc., were due to his youthful immaturity. וגם דמו, “and also his blood.” The cruelty you displayed at the time when you threw him into the pit is now being requited. Although you did not kill him with your own hands you are now being punished as if you had done so. G’d considers your deed as if you had spilled your brother’s blood. Perhaps he died before attaining maturity and due to his spoiled upbringing he was not able to cope with the physical demands of serfdom (based on Nachmanides).

Radak on Genesis 42:22:1

וגם דמו הנה נדרש, seeing that they believed that Joseph had died after he had been sold, they felt that G’d was also holding them responsible now for having shed his blood.

Rashi on Genesis 42:22:1

וגם דמו ALSO HIS BLOOD [IS REQUIRED] — the particles את and גם extend the scope of the clause; here it implies “his blood and also the blood of his old father” (Genesis Rabbah 91:8).

Sforno on Genesis 42:22:1

הלא אמרתי אליכם אל תחטאו בילד?. He had never intended to cause your death when he had done what he did, as you had imagined. His actions were due to the fact that he was immature, was childish.

Sforno on Genesis 42:22:2

וגם דמו הנה נדרש. The sin we are being punished for now is not only our cruelty, as you think, but also his blood, if your actions were the cause of his death, seeing that he was innocent. There can be little doubt that he died in the performance of his tasks as a slave, something he had not been equipped to cope with.

Steinsaltz on Genesis 42:22

Reuben responded to them, saying: Didn’t I say this to you at the time, saying: Do not sin against the child; and you did not heed my words? Now, behold, there is a divine reckoning for his blood. We caused his death, and now we are receiving our punishment.

Jewish Thought

The author discusses the reasons for the brothers' hatred towards Joseph, suggesting that it stemmed from Jacob's favoritism towards him. The plan to dispose of Joseph involved putting him in a pit and selling him to Egypt, with the intention of avoiding retribution by both their father and God. Yehudah's involvement with Tamar, resulting in her pregnancy, led to her being sentenced to death for infidelity, but Yehudah's admission of his role was seen as praiseworthy. The twins Tamar gave birth to were seen as reflecting heavenly planning, with Er and Onan being mentioned in the census as living on through their descendants.

Akeidat Yitzchak 28:1:19

The author wonders why Rashi accepts as facts matters that even the Midrash only voices as a suspicion. (1) "Israel loved Joseph because he was a ben zekunim, son of his old age. When the brothers saw this they hated him." Here we find that the real reason for their hatred was not related to his tale bearing, something they recognized as being due simply to his immaturity. They believed that Jacob's love for Joseph precluded Jacob from loving them. The letter mem in the words mikol banav, is to be understood like the letter mem in the words ma-asser mikol meaning "a tenth of all." Here too the meaning would bem "The brothers saw that of all his sons, Jacob loved Joseph." They all felt relegated to the status of sons of concubines vis a vis Joseph. Being aware of the status of Ishmael in Abraham's household and Jacob's own status in Isaac's household when compared to Esau, his father's favorite, the brothers concluded that they themselves were to be excluded, and that the colored coat was evidence that Joseph had been selected to be the carrier of the tradition. Had they been right, they could have attempted to obtain a blessing by deceit, just like their father Jacob had done. In that case, they would have concealed their feelings towards Joseph. In fact, however, their hatred was confined, at least initially, to their inability to talk to Joseph peaceably. (6) When Joseph started having dreams and revealed the nature of his thinking by prattling on about them, the hatred intensified and brotherly love receded still further, until finally no more is said about hatred, but we hear only about jealousy. Thus a plan was formed to take action against the object of their jealousy. We find something similar in the relationship between Saul and David. Saul's jealousy was stirred into action by the growing success of David (Samuel I 18,14-16). The dream in which Joseph saw his brothers' sheaves of grain bowing down to his own sheaf reflected the fact that when later on the brothers encounter Joseph on their first trip to Egypt, they paid homage to him since they were in need of obtaining grain from him. At that time, they did not bow down to Joseph per se, since they were unaware of Joseph's identity at that time. In the second dream, reference is made to the time when they would pay homage to him as a ruler over them. Perhaps they ridiculed him when they said, "Do you want to be king over us?" meaning that such a thing could never be until their descendants had increased sufficiently to warrant establishing a nation and a monarchy. Or, they asked, "Do you wish to rule amongst us?" As Onkelos suggests, they accused Joseph's dreams as reflecting his fantasies during his waking hours. Once the brothers had convinced themselves that they were permitted to dispose of Joseph, or were even duty-bound to do so, they planned to do it far away from home so as to have a free hand and not be inhibited by the proximity of their father. Nablus is approximately a day's journey from Hebron, and they knew that Joseph would visit from time to time. Midrash Rabbah's suggestion is that from the word et, it is clear that the brothers' primary concern was to "tend to themselves." A new element into the frequent visits by Joseph of his brothers is introduced. Previously, due to the brothers grazing their sheep in the vicinity of Hebron, Joseph would visit by day and be back home by evening. This was no longer the case. No doubt, Joseph had not planned to stay away longer than necessary and to report back to his father. Since G-d did not want lo postpone His plan, He assisted Joseph when Joseph left the beaten trail not having found his brothers in Nablus and went to look for them. Joseph imagined that the man whom he encountered who seemed to know who he was, would certainly know where his far more famous brothers were. This is why he said merely, "I seek my brothers," without bothering to identify the brothers further. Sometimes G-d uses the very efforts man makes to thwart His plans as instruments to advance His plans. This is what Joseph had in mind when he said at a much later stage, "G-d intended for the good what you had intended for evil." The apparently superfluous words of the angel, "They have moved from here," give rise to the comment of our sages that they had severed brotherly relations with Joseph, and that their very departure from Shechem (Nablus) was proof of this. What the man meant to tell Joseph was that the brothers' departure itself was far more relevant than the place they had moved to. (2) The brothers' attitude towards Joseph was unanimous, though they disagreed on the method of implementation. Each of them considered how to rid themselves of the evil forces that they felt Joseph represented. In Jeremiah 18,18, we find a similar dilemma facing those who wanted to silence the prophet. Their course of action was "let us go and bad-mouth him, then we will no longer have to listen to his rebukes.” They too wanted to avoid laying a hand on him directly. (3) The brothers had intended that disposing of Joseph should not bring any further consequences. Had they given the impression that robbers had attacked him, surely the robbers would have taken the colored coat, but would have left the body. This would have set off a hunt after the robbers. The idea of putting him in a pit and preserving the coat would explain that no remains were found, and would prevent a search being instituted. In this way they would escape retribution by their father. They hoped to escape retribution by G-d by saying, "Let us see what will happen to his dreams!" What they meant was that if his dreams had indeed been Divine messages, they were anyways powerless to prevent their realization. If Joseph's dreams would be realized, at least they would know that they were meant to be realized. In that event, G-d Himself would prevent them from actually becoming guilty of bloodshed. If, on the other hand, G-d would not save Joseph, the brothers would feel at ease for having opposed their father whose love of Joseph they considered misplaced, and it would have proved to Joseph they considered misplaced, and it would have proved to them that Joseph had deserved his fate. (7) Jacob may have chosen that day since he had heard the brothers had decided to graze their flocks so much further from home. (9) Reuben may have hoped to dissuade Joseph from his mode of behavior and to save him in that manner, although in order to get his way with his brothers, he had to use more devious language to conceal his plan. Reuben explained to his brothers that they must make allowance for the possibility of a natural means of Joseph surviving, if they wanted to escape responsibility for having murdered him. Relying on G-d performing a miracle to save Joseph is not enough to claim that not only the brothers' will but also G-d’s will had been done, should Joseph die as a result of their actions. Rashi's comment that verse twenty-two had been said by the holy spirit, means that the second part of the verse is a report to us, the readers, not of the conversation that took place between Reuben and his brothers, but that the Torah added this line as evidence that Reuben was not lying when he said to the brothers in 42,22, "I told you not to sin against the lad!" The caravan looked like a typical Ishmaelite caravan from the distance, but on closer inspection turned out to be a group of Midianites. Since the former usually carried merchandise down to Egypt, Yehudah suggested they sell Joseph to the Ishmaelites. Later they recognised the Midianites, a special branch of the tribe of Ishmaelites. Since Yehudah had not been aware of everything Reuben had in mind, namely to bring Joseph back to their father, he advised in keeping with the expressed intention of Reuben, that they refrain from laying a hand on Joseph themselves, and that they merely sell him. Since Joseph was their flesh and blood, they did not want to become guilty of murder, did not even want indirect guilt on their conscience. (8) In order to forestall any search or further inquiries, they then treated Joseph's colored coat in such a way that the impression would be created that he had fallen victim to a ferocious beast. Jacob's mourning was indicative of his despair to ever see Joseph again. The contrast between Jacob's behavior and that of David, when the latter lost his first son by Bat Sheva, is explained in Midrash Tanchuma Parshat Vayigash (compare Samuel II 11,12). (10) Jacob mourned himself, having a tradition that should a son of his die during his lifetime, he, Jacob, would end up in purgatory. This accounts for his reference, "For I will go down to my son to she-ol," the latter word meaning gehinnom, i.e purgatory. This subject and the need for all of his twelve sons to play their part in the founding of the Jewish nation is discussed in Chapter 31. Jacob hoped that this would be the last and only mourning he would have to observe before his death. In this way, his refusal to be comforted was not a complaint against what fate had decreed against him. Since Jacob was aware that his son must have died because of a sin he had committed, and that this in turn reflected on the manner in which he had raised him, acceptance without further mourning would indicate that he, Jacob, had not been sufficiently chastened by what he had suffered, and that just as in the case of makkat mardut, lashes imposed by Rabbinic tribunal for a person's obstinacy in not submitting to the Rabbis' decision, a further series of lashes is administered until the victim changes his attitude. Jacob was afraid then that if he did not mourn sufficiently he might be in line for further chastisement. This is similar to what Job says (Job 9,27-28), "Should I say I will forget my complaint and comfort myself, I am afraid of all my sorrows, I know that You will not acquit me." Anyone acting differently would be like someone whose I.O.U. had been paid off, but had not been destroyed by the creditor. The brothers' intention had been fulfilled as soon as Joseph was sold to Egypt, a country from which slaves could not escape. Thus the brothers were no longer worried about Joseph's dreams becoming realized. Even when they came to Egypt during the famine, they never thought of him in that connection. G-d had to put in motion all these events in order for Israel eventually to become fit to become G-d’s chosen nation once they would leave Egypt. If the brothers were not punished, it is not because they were not free to do otherwise, but because they acted freely, convinced that their conduct was justified. (4) Midrash Tanchuma, which pictures G-d as having been involved in the brothers' plan, wishes to direct our attention to the fact that the ultimate benefit which accrued to the brothers from their action, is proof that it enjoyed Divine sanction, and that if the brothers had not done what they did, G-d would have been forced to seek other means to set in motion a chain of events leading to similar results. After the lesson we have learned from the first story about events showing a dovetailing of G-d’s plans with the freely executed actions of man, the second is even more impressive. (11) It demonstrates that G-d wanted the founder of Jewish royalty to be born from a union of Yehudah and Tamar. The latter was a fit mother for royalty both because of her conduct and because she was a descendant of Shem, the king of Salem (Bereshit Rabbah 85). Yehudah, being unable to watch the grief of his father, had moved away and befriended Chirom. This association led to the selection of Bat Shua as his wife, Yehudah's motivation apparently being a combination of financial and esthetic considerations. Since Bat Shua was from a distinguished family, her ancestry is mentioned in spite of her own name not being revealed. (12) Had Yehudah paid more attention to the personality of his wife, his sons would presumably have turned out better. When he got around to selecting a wife for his oldest son Er, he chose better than for himself. This, however, failed to inspire his son, and that is the reason the latter avoided procreation with Tamar. Since the duty to procreate is universal, and since there is no need to spell out the penalty as a warning, Er died for his sin of omission. In this way, what appears to have been G-d’s plan, namely to produce the source of Jewish monarchy through the union of Yehudah and Tamar, seems to have suffered a setback. Onan also refused to have children with Tamar, being aware that any offspring from her would not really be considered as his own. G-d’s plan thus appeared to have suffered a further setback. The participants' free choice was the cause of these delays in carrying out G-d’s plan. If Onan felt that children with Tamar would not be counted as his children, seeing they would be from a levirate union, having relations with his sister-in-law for purposes other than procreation would be incestuous and thus punishable by death. (13) Now Yehudah's plan for a union between his remaining son and Tamar was postponed due to Sheylah's tender age. He wanted to wait for Sheylah to attain both physical and spiritual maturity so that when he would eventually marry Tamar, he would perform his marital duties properly. As far as Yehudah was concerned there was no specific time-limit for the postponement of the marriage between Sheylah and Tamar. Tamar did not feel that she needed to accept such delay silently. The names Er and Onan are suggestive of their respective deaths, arirut meaning barrenness, whereas aninut conveys the pain and anguish caused one's progenitors through one's untimely death. The name Sheylah suggests the disappointment in store already at his birth in a disappointing, illboding place (38,5). Meanwhile Tamar was waiting, widowed, for Sheylah to attain manhood and for her to become his wife. (14) She had not been aware that Yehudah had had a different timetable in mind for her marriage to Sheylah than had applied when she had been married to Onan. In removing her widow's garments, Tamar had planned to remind Yehudah of his promise in the event he had forgotten same. Covering herself with a veil, adorning herself, and placing herself at a site where she hoped to encounter her father-in-law on the way to Timnah, she hoped to find favor in his eyes so that she would be given to Sheylah. Her plan was sound, and she had no reason to think that Yehudah would suspect her of being a harlot, seeing that both her garments and her veil indicated her chastity. It had not occurred to her that Yehudah would suggest a sexual relationship without even inquiring after her name, i.e. who she was. Since according to the laws existing at that time, a union with one's father-in-law was permissible, Tamar preferred the certainty of the union offered now to the uncertainty of a union with Sheylah in the future. She asked Yehudah for a proper token of his esteem so as to have future evidence of the validity of the union now taking place between them. Since it was customary to pay off harlots after they had performed their part of the bargain, Tamar's insistence on a pledge before the union, marked her as different. Her insistence on receiving personalized items as a pledge, made it obvious that she was only concerned with the performance of the levirate act of marriage to produce offspring from this distinguished man. Yehudah's endeavors to retrieve his ring and staff to avoid being involved in a scandal and his desisting eventually to avoid drawing too much attention to himself petered out since he had made a sincere attempt to pay the promised young goat. The statement by the townspeople nearby that there had not been a harlot in their neighborhood proves that it had been Yehudah who had jumped to the wrong conclusion about the veil Tamar had covered her face with. Since Tamar's status was one of shomeret yibbum, waiting for consummation of the levirate marriage, her pregnancy led to her death sentence in accordance with the laws of infidelity governing that region. (15) Possibly, both Yehudah and Sheylah had been informed, since they were the only ones with whom Tamar would have been permitted to have sexual relations, and whose admission to such relations would have saved her from being burned. Yehudah's statement "Take her out and let her be burned," means "We did not have relations with her, therefore we cannot save her from her penalty.” Tamar did not send her pledge to Yehudah via the judge so as not to embarass him in case he wanted to own up and declare his being responsible for her pregnancy. Yehudah's statement "She is more righteous than I," reflects that what he had done to her had been quite legal, since she had been fit to become his wife, that Tamar also had acted with the proper intention so that not only the act had happened to be legally in order. This is the reason then that his admission was so praiseworthy. The praiseworthy conduct of Tamar was commented upon many hundreds of years later, when Boaz had become the father of Ruth's child, the latter having invoked the same kind of right Tamar had once invoked (Ruth 4,12). Both are portrayed as having been motivated by the purest and most noble intentions. The fact that both of these women played a major role in the founding of the davidic dynasty can only reflect Divine intervention. Our sages, in their deep insight, comment when interpreting the words "She is more righteous than I" that this comment was made by heaven to show that the turn of events was not haphazard, but the outcome of heavenly planning. Yehudah did not continue to live with Tamar, seeing that he would thereby commit an injustice against his son Sheylah whom he had denied Tamar only to take her for himself. The twins Tamar gave birth to reflect heavenly planning at work also, since through a single act of union Tamar produced seed for both her deceased husbands. If, whenever the Torah mentions Yehudah's offspring, the two sons who had died prematurely are mentioned, we may infer that there is a reason for this. True, Aaron's two sons Nadav and Avihu are also mentioned on frequent occasions after they had died, but in their case the reason is to explain why Aaron's younger son became High Priest after him. Their names being mentioned is not as strange, therefore, as the repeated references to Er and Onan. To have these two long deceased sons mentioned in the census taken in Numbers 26,19 may therefore be explained by their having lived on in the persons of Peretz and Zerach respectively. Perhaps the struggle described about each of the babies wanting to be the first to be born suggests that each one wanted to replace Er and Onan vicariously, both of whom had had to wait a long time to be re-incarnated in this fashion. We have explained earlier that ever since Jacob's time, natural birthright was something that has been fought over. The midwife who thought that she was earmarking the firstborn when she tied the string on his hand, stood corrected when the firstborn turned out to be the younger one after all.

Midrash

Rabbi Abba bar Kahana explains that the brothers were sincere in their guilt over Joseph's suffering, as seen in their southern dialect use of "aval" meaning truthfully. Reuben reminds them of their sin against Joseph, and the Midrash notes that Joseph tried to appeal to his brothers for mercy. Joseph, using Manasseh as an interpreter, imprisons Simeon before their eyes but cares for him after they leave.

Bereshit Rabbah 91:8

“If you are sincere, one of your brothers will be incarcerated in the place of your custody and you, go bring grain for the hunger of your houses” (Genesis 42:19). “And bring your youngest brother to me and your statements will be verified, and you will not die. They did so” (Genesis 42:20). “They said one to another: But we are guilty in our brother’s regard, that we saw the anguish of his soul, when he pleaded with us and we did not heed; that is why this anguish has befallen us” (Genesis 42:21). “If you are sincere…and [bring] your youngest brother…They said one to another: But [aval] we are guilty” – Rabbi Abba bar Kahana said: It is a southern dialect: Aval – truthfully. “That we saw the anguish of his soul, when he pleaded with us” – Rabbi Levi in the name of Rabbi Yoḥanan bar She’ila: Is it possible that Joseph, at seventeen years old, would see his brothers selling him, and be silent? Rather, it teaches that he prostrated himself before the feet of each and every one so that they would be filled with mercy for him, but they were not filled. “Reuben responded to them, saying: Did I not speak to you, saying: Do not sin against the child, and you did not heed? And, indeed, here is a reckoning for his blood” (Genesis 42:22). “Reuben responded to them, saying…” – did I not say this to you? “Did I not speak to you, saying: Do not sin against the child,” but this is what you said: “Now let us go and kill him” (Genesis 37:20). “And, indeed [vegam], here is a reckoning for his blood” – his blood and the blood of the elder. (Instead of “his blood vedamo],” it says “indeed…his blood [vegam damo].” The word vegam comes to include the blood of his father.) “They did not know that Joseph understood, as the interpreter was between them” (Genesis 42:23). “They did not know that Joseph understood, as the interpreter” – this was Manasseh. “He turned from them and wept, and he returned to them; he spoke to them, and took Simeon from them, and incarcerated him before their eyes” (Genesis 42:24). “He turned from them” – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: he incarcerated him before their eyes. When they departed, he fed him, gave him to drink, bathed him, and anointed him.

Musar

Reuben hinted at the deeper meaning of Joseph's situation when he mentioned that Joseph's blood was being demanded from them. This was part of Joseph's mystical mission as a forerunner, both in the current story and in the future when he will be killed. Joseph recognized that it was not his brothers who sent him to Egypt, but God who placed him there.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 99

Reuben had already hinted at this development when he told his brothers (42,22) that Joseph's blood was being demanded from them. True, they did not at the time understand the deeper meaning of what was happening and what was being said, but the words were inspired by G–d even though He had not revealed their full meaning to the brothers. The mystical dimension of Joseph's historical mission was that he acted in the capacity of forerunner – not only in the story related in our פרשה – but also in the distant future when he will be killed performing a similar mission and his blood will be avenged. This is what he told his brothers when he said: "Now not you have sent me here but G–d, who has placed me in the position of father to Pharaoh."

Quoting Commentary

The leadership dynamic of the brothers changes throughout their encounters with Yosef in Egypt, with Reuven initially speaking up but later being replaced by Yehudah as the undisputed leader, leading to Yehudah being confirmed as the leader by Yaakov. Reuven's attempts to prevent harm to Yosef are not fully accepted by his brothers, while Yehudah's leadership is endorsed by them, showing a shift in leadership dynamics (Ramban on Genesis 37:22:1, Tribal Lands, Chapter 1; Reuven 32, Tze'enah Ure'enah, Miketz 68, Tze'enah Ure'enah, Miketz 72).

Ramban on Genesis 37:22:1

SHED NO BLOOD. Reuben said to them: “I would have been tolerant of you when you thought to kill him by your subtle intrigues, for I too hated him and desired that he be killed by others. But do not spill blood with your hands. Far it be from you!” And Reuben’s intent in all this was to rescue him and restore him to his father. Now Scripture relates that which Reuben told them when they paid heed to him. However, originally he told them other things which they did not accept, as he said to them afterwards, Spoke I not unto you, saying: Do not sin against the child and you would not hear? (Further, 42:22.) Now when he saw that they would not listen to the extent of releasing him, he said to them, “If so, shed no blood with your own hands.” Now Reuben did not say, “Shed not his blood,” [but instead, he said, “Shed no blood,”] in order to make it appear that he is not saying it because he loves him, but in order that they should not spill blood. Thus he taught them that the punishment of he who indirectly causes death is not as great as that of he who personally spills blood. The meaning of the expression, This pit that is in the wilderness, is that this pit is deep and he will not be able to get out of it, and it is in the desert, and if he cries for help there is no one to rescue him as no one passes by there. Now Scripture relates that the pit was empty and did not contain water. (Verse 24 here.) Had there been water in it they would not have drowned him as they had already avoided spilling his blood. Now Rashi writes: “Since it states that the pit was empty, do I not know that there was no water in it? Why then does it say that there was no water in it? It means to state that water indeed was not in it, however it did contain serpents and scorpions.” This is Rashi’s language quoting from the words of our Rabbis. (Shabbath 27a.) If so, the serpents and scorpions must have been in the cracks of the pit, or it was deep and they did not know about them. Had they seen them and known that they did not harm Joseph, it would have become clear to them that a great miracle had been done to him, and that he was indeed a perfectly righteous man. They would then have known that his merits would save him from all evil, and how would they touch the anointed one of G-d in whom He delights and whom He saves, even as it says, My G-d hath sent His angel, and hath shut the lions’ mouths, and they have not hurt me; for as much as before Him innocency was found in me. (Daniel 6:23.) But, we must therefore conclude, they did not know anything about it. In line with the simple meaning of the verse, it states that the pit was empty and completely devoid of water, for even if there were a little water in it, it would still be called “empty.” (Therefore, the verse specifies that there was no water in it to indicate that there was no water at all in it.) Similarly, For thou shalt die and not live, (II Kings 20:1.) which means “not live at all, under any circumstances.” Such redundancies are all for the purpose of clarification and emphasis.

Redeeming Relevance; Genesis 6:20

The Torah shows us the fragility of such an approach by having Reuven reappear too late, when Yosef is already gone. Whereas Reuven only obtains an uneasy concession from his brothers, (See Ramban on Bereshit 37:22, who cites the brothers’ later discussion (Bereshit 42:22) as proof that the Torah initially only reports Reuven’s final position in his discussion with his brothers. Apparently, he had tried to convince them not to kill Yosef, but was only able to get them to compromise and, at least, not to cause his death directly.) Yehudah is able to get his brothers’ full endorsement. Rashi marks the difference between the brothers’ responses to Reuven and Yehudah. He notes that the Torah writes that the brothers “listened to” Yehudah, which denotes acceptance – something absent from their earlier acquiescence to Reuven (Rashi on Bereshit 37:27, based on Targum Onkelos).

Redeeming Relevance; Genesis 6:33

One difference between the first two and the third encounters with Yosef in Egypt is the leadership dynamic of the brothers. In the first meeting (Bereshit 42:10–22), the brothers are always speaking as a group, with the one exception of Reuven’s brief interjection of “I told you so” (verse 22) when they recognize their guilt in their earlier treatment of Yosef. In the second encounter, before Binyamin is framed, the brothers are still speaking as a group. Afterwards, when the brothers are arrested and there is a need for leadership, it is no longer Reuven who steps up but Yehudah. Now that Yehudah’s leadership has come to the fore, the text (Bereshit 44:14) describes the group as “Yehudah, and his brothers.” Yehudah now becomes the undisputed leader, to be confirmed by Yaakov later on (Bereshit 46:28, 49:8–12).

Tribal Lands, Chapter 1; Reuven 32

Another Shot at Redemption Another opportunity for Reuben to redeem himself arrived years later. The story: a famine tore the land. The famished brothers were sent down to Egypt by Jacob to find food. They found themselves accused of espionage by the vizier of Egypt (we, the readers, know that this is the disguised Joseph), who held Simeon hostage until the brothers returned with Benjamin. Awareness of the cause of their dire situation – their callous sale of Joseph – dawned on the brothers, and they began to repent their past misdeeds. Reuben, haunted for many years by this failure, burst out: “Did I not tell you, ‘Do no wrong to the boy,’ but you would not listen! Now comes the reckoning for his blood” (Genesis 42:22).

Tze'enah Ure'enah, Miketz 68

However, Hizkuni writes. Joseph had intended to take Reuben, since he was the most senior. It is just that when a group is guilty, one takes the senior one. However, Joseph had heard that Reuben regretted that he had been sold and had said, you should not shed blood. (Hizkuni, Genesis, 42:22.)

Tze'enah Ure'enah, Miketz 72

“Reuben spoke up and said to them, did I not tell you, do no wrong to the boy” [41:22]. Reuben said to his brothers. I said that you should not sin toward the child, Joseph. You did not listen to me, and his blood is being demanded, even though you did not kill him with your own hands. Yet, it is before the Holy One as if you had killed him with your own hands, because you saw that he was not used to suffer troubles. (Bahya, Genesis, 42:22.)

Targum

Reuben reminds his brothers that he warned them not to harm Joseph, but they did not listen and now they are facing the consequences as his blood is being avenged.

Onkelos Genesis 42:22

Reuvein answered them saying, Did I not say to you to the following: Do not sin against the lad, but you did not listen [obey]; and now his blood is being avenged.

Targum Jonathan on Genesis 42:22

And Reuben answered them and said, Did I not tell you, saying, Do not sin against the youth? But you would not listen to me; and thus, behold, his blood is required of us.

וְהֵם֙ לֹ֣א יָֽדְע֔וּ כִּ֥י שֹׁמֵ֖עַ יוֹסֵ֑ף כִּ֥י הַמֵּלִ֖יץ בֵּינֹתָֽם׃ 23 E They did not know that Joseph understood, for there was an interpreter between him and them.
The text discusses how speaking with joy and passion in service leads to pleasure in the world of Understanding, with service requiring exertion and longing for the pleasure of the World to Come. Joseph imprisoned Simeon instead of Reuben, leading to various interpretations by commentators such as Ibn Ezra, Rashbam, Or HaChaim, Siftei Chakhamim, Rashi, Steinsaltz, and Tze'enah Ure'enah. Yosef's brothers did not recognize his holiness as Mashiach ben Yosef, leading to misunderstandings and different interpretations in Jewish Thought texts like Kol HaTor and Akeidat Yitzchak. Judah's plea for Benjamin's innocence and Joseph's compassion towards his brothers are highlighted in the Midrash, where Joseph's ability to understand different languages is emphasized. The concept of understanding through interpretation is explored further in the Quoting Commentary, with references to biblical verses and insights from Rashi, Ibn Ezra, and Siftei Chakhamim. Joseph's brothers' lack of awareness of his understanding is attributed to an interpreter, Menasheh, in the Targum.

Chasidut

The text discusses how speaking with joy and passion in service leads to pleasure in the world of Understanding. Service requires exertion and longing, leading to the pleasure of the World to Come. "Listening" connotes understanding, and without prior exertion, it would not be considered true service.

Me'or Einayim, Yitro 2

Now, it is known that there is a world of pleasure, the world of Understanding; and when one speaks the speakings with joy and passion, with Love and Reverence, the pleasure comes to him afterward. For at the beginning he must exert himself in Service, which is his arousal and longing; and this is called “the World to Come,” which is to say that it comes always at the time of Service, whereas the future world is called “the Coming Future” in the Talmud. And “listening” connotes understanding as in the verse, that Joseph understood (Gen. 42:23); for without their needing to exert beforehand, it would not be considered Service, but merely a desire like any desire.

Commentary

Ibn Ezra explains that Joseph imprisoned Simeon instead of Reuben because the oldest is punished more severely when many sin; Rashbam notes that Joseph understood, not just heard; Or HaChaim and Siftei Chakhamim state that the brothers thought Joseph did not understand Hebrew because the interpreter was not present; Rashi clarifies that an interpreter was between Joseph and his brothers, leading them to believe he did not understand Hebrew; Steinsaltz highlights that the brothers did not realize Joseph understood what they were saying; Tze'enah Ure'enah describes how Joseph used an interpreter to eavesdrop on his brothers' conversation and learned they were sad about selling him.

Ibn Ezra on Genesis 42:23:1

THE INTERPRETER. Ha-melitz means the interpreter. It is related to melitzah (figure of speech) (Prov. 1:6).

Ibn Ezra on Genesis 42:23:2

Joseph imprisoned Simeon because when many sin, the oldest is punished more severely than the others. He did not punish Reuben because he (Reuben) saved him. (Reuben was the eldest. However, he saved Jospeh and Joseph had no reason to imprison him. Hence he punished Simeon who was second to the eldest.)

Or HaChaim on Genesis 42:23:1

והם לא ידעו…כי המליץ בינותם. They did not realise this….for the interpreter was between them. The brothers who had observed the interpreter all the time, assumed that Joseph did not understand Hebrew.

Or HaChaim on Genesis 42:23:2

Alternatively, they could not speak freely being afraid that the interpreter would overhear them.

Radak on Genesis 42:23:1

כי המליץ, we already explained the function of the interpreter.

Rashbam on Genesis 42:23:1

כי שומע יוסף, he understands, [not only hears. Ed.]

Rashbam on Genesis 42:23:2

(2) WHEN ["KI"]. Up until now.

Rashbam on Genesis 42:23:3

כי המליץ בינותם, as if Joseph could not understand otherwise what they had been saying.

Rashi on Genesis 42:23:1

והם לא ידעו כי שמע יוסף AND THEY KNEW NOT THAT JOSEPH שמע UNDERSTOOD their language, and they said this in his presence.

Rashi on Genesis 42:23:2

כי המליץ בינתם FOR THE INTERPRETER WAS BETWEEN THEM — for when they had spoken to him there was an interpreter between them who knew both the Hebrew and the Egyptian languages. He interpreted their words to Joseph and Joseph’s words to them. Consequently they were under the impression that Joseph did not understand the Hebrew language.

Rashi on Genesis 42:23:3

המליץ THE INTERPRETER — This was Manasseh (Genesis Rabbah 91:8).

Rav Hirsch on Torah, Genesis 42:23:1

לוץ: Dolmetscher, Fürsprecher, Gedicht, Spott, allen diesen mit der Wurzel לוץ ausgedrückten Begriffen liegt der gemeinschaftliche Begriff des künstlichen לוז (weichen). der "Übertragungskunst", zu Grunde. Der Dolmetscher überträgt Gedanken und Worte in ein solches Sprachgewand, daß sie zum Verständnis des Hörenden Eingang finden; der Fürsprecher stellt Tatsachen in einem solchen Gewande dar, daß sie zum Urteil des Hörenden den gewünschten Eingang finden; die Dichtkunst stellt Gedanken in einem das Gemüt ansprechenden schönen Gewande dar. Alles dies ist eine künstliche Übertragung aus dem natürlichen in einen dem jeweiligen Zwecke entsprechenden Ausdruck. Es gibt aber auch eine fluchwürdige "Übertragungskunst", es ist dies die Kunst des Wortes, die Dinge anders darzustellen als sie sind, und zwar also, daß Schlechtes und Gemeines als schön und edel, Heiliges und Ehrwürdiges zur Fratze herabgewürdigt erscheint. Es ist dies die Kunst der verführerischen Dialektik, die Kunst der לצים.

Siftei Chakhamim, Genesis 42:23:1

When they spoke... the interpreter was between them. I.e., whenever they spoke with Yoseif previously, the interpreter was among them. But now the interpreter was not there, and they thought Yoseif did not understand Hebrew.

Steinsaltz on Genesis 42:23

They did not know that Joseph understood. Although Joseph was standing there while they were talking, it did not occur to them they he might understand what they were saying. To them he was an Egyptian unfamiliar with their language, as the interpreter was between them and had been interpreting all their conversations with Joseph.

Tze'enah Ure'enah, Miketz 73

“There was an interpreter between him and them” [42:23]. The brothers spoke Hebrew. Joseph heard everything and the brothers did not think that this was Joseph. He made himself as if he did not understand Hebrew and put his son Menashe as an interpreter to translate between him and his brothers. Joseph heard that his brothers were very sad that they had sold him. He turned away from his brothers and cried. (Rashi, Genesis, 42:23.)

Jewish Thought

In Kol HaTor 2:151, it is explained that Yosef's brothers did not know that Yosef was Mashiach ben Yosef, as they mistook his actions for arrogance instead of realizing his holiness and mission to prepare for the Redemption. In Akeidat Yitzchak 53:1:17, Moses was authorized to punish the Jews for worshipping the golden calf based on G-d's example of investigating before meting out punishment. Moses used understatement and exaggeration in his plea for forgiveness, and G-d reserved the right to punish the people for other misdeeds in the future. The people's mourning over the Divine Presence led to different interpretations of G-d's decree, with some wearing phylacteries as protection and others as a sign of mourning or feeling like outcasts.

Akeidat Yitzchak 53:1:17

Shemot Rabbah 42, answers the question from where Moses took the authority to kill Jews found worshipping the calf, by referring us to G-d’s own example on the occasion of the destruction of Sodom and Gomorrah, and the Tower of Bable respectively. In either case, G-d had proceeded to mete out punishment after He had investigated the facts. Similarly, Moses, G-d’s trusted servant, was expected to carry out this task as G-d’s messenger. When the Levites had completed their task, Moses addressed the nation exhorting them to remain loyal to G-d, and thus turn away His wrath. He pointed to the example of their fellow Jews the Levites, who had demonstrated such loyalty by disregarding family ties when the law required that their closest relatives be executed. He explained that all that is needed to qualify for G-d’s blessing, is loyalty. (Exodus 32,29) On the morrow, after the three thousand had died, Moses said to the people that they too had sinned gravely by having demanded proof of G-d’s existence and power. Also, they should have prevented the three thousand from dancing around the calf. Therefore, it was now necessary for Moses to ascend the mountain and plead for forgiveness. Moses uses both understatement and exaggeration in his plea, in order to present a credible defense. By describing the sin as the construction of a golden deity, he exaggerated its importance. By pointing out that it had been removed, and that the guilty had been punished, and that none of those witnessing the punishment had protested the death of the guilty, he prayed that surely the time had come to forgive the remainder of the nation for this episode. G-d’s reply "whosoever has sinned against Me, I will wipe out from My book," is not a direct response to Moses’s request. Moses had spoken about the book "You have written," meaning the Torah, whereas G-d referred to the book of life, a book which G-d retains for His own exclusive use. The people were to be punished by acts of G-d only, since no human witnesses were at hand to testify to their culpable participation in the construction of the golden calf. However, G-d reserved the right to exact such punishment whenever an occasion would arise in the future to punish them for other misdeeds. For the present therefore, G-d says to Moses "lead this people to the place I have said to you." We read in verse 35, "G-d smote the people because they had made the calf that Aaron had made." The repetition of the words "they had made...Aaron had made," indicates that the intentions of the people and the intentions of Aaron had been quite different from one another. Aaron's part in it had been merely incidental, the real culprit having been the people. Nonetheless, Aaron reproaches himself after two of his sons have died, saying "all these things have happened to me," when in fact we had not read of anything else happening to him. 11) Since the progress of the Jewish people from now on was to be under the guidance of an angel, (Exodus 33, 1-3) the people thought that the Divine Presence would no longer be among them. They mourned this news by failing to wear their jewelry. Since they had not actually removed their jewelry from themselves, there was reason for Moses to command them to "remove" it. Apparently, some of the people had put on their jewelry. Why did some people wear their jewelry, whereas others did not? If we follow the tradition that the "jewelry" were the phylacteries of the head, the latter could be viewed as a protective device while worn. When in mourning, wearing such phylacteries is forbidden. The Jews who did not wear their phylacteries considered themselves in mourning, having heard G-d’s decree. Others considered themselves in the category of "outcasts," and as such Jewish halachah requires the continued wearing of phylacteries. The difference between the two groups stemmed from which part of G-d’s stricture they considered as paramount. (33,5) If they considered the reference to them as "a stiffnecked people" as paramount, they would be in mourning. If they considered the words "I will not go up with you" as paramount, they would view themselves as outcasts. When G-d used the words "children of Israel," a term of endearment at one and the same time, this was proof to those who continued to wear their phylacteries that it was the danger to their souls that was the greater source of worry. G-d having rescinded His descision to abandon the Jewish people, they were told not to grieve more than their brethren who had mourned their physical fate and had therefore divested themselves of their phylacteries. The commandment to the last group to remove their phylactries also, is a commandment to downgrade the state of their despair to a level in which they only mourned the physical consequences arising out of the episode of the golden calf. When Moses realised that the people were in a state of banishment, he had to remove his tent from their midst, or he would have forfeited further communication from the shechinah, since the latter would not communicate with him as long as he was amidst the banished.

Kol HaTor 2:151

(Gen. 42:23) “Yosef understood” -- in the verse: “and they did not know that Yosef understood them.” Without the vau in the first word, the two words in gematria equal Mashiach ben Yosef [566]. This means that the brothers did not know that the mission of Yosef was that he was Mashiach ben Yosef. The Gaon has already explained the first thought of Yosef’s brothers. They knew that when the soul of our forefather Abraham went down into the world, a “layer” from the right side attached itself to him. Therefore Ismael came out of him: in order to separate that layer from him. When the soul of our forefather Isaac went down into the world, a layer from the left side attached itself to him. Therefore Esau came out of him in order to separate that layer from him. The brothers thought that the center layer had attached itself to Jacob, who is the middle line. But when they saw that Yosef was acting in line with the traits of arrogance, they felt certain that Yosef was the layer that had separated itself from Jacob. They did not know his holiness and great mission to prepare the way for the Redemption.

Midrash

Judah tries to prove Benjamin's innocence by recalling Joseph's past sufferings and by showing how much he loves Benjamin through the names of his sons. Joseph, moved by Judah's plea, reveals himself to his brothers. Joseph's ability to understand different languages leads to his name being called Jehoseph and Turgeman. The brothers' guilt over their treatment of Joseph is highlighted through Reuben's words. Joseph's actions towards his brothers show his compassion and care for them.

Bereshit Rabbah 91:8

“If you are sincere, one of your brothers will be incarcerated in the place of your custody and you, go bring grain for the hunger of your houses” (Genesis 42:19). “And bring your youngest brother to me and your statements will be verified, and you will not die. They did so” (Genesis 42:20). “They said one to another: But we are guilty in our brother’s regard, that we saw the anguish of his soul, when he pleaded with us and we did not heed; that is why this anguish has befallen us” (Genesis 42:21). “If you are sincere…and [bring] your youngest brother…They said one to another: But [aval] we are guilty” – Rabbi Abba bar Kahana said: It is a southern dialect: Aval – truthfully. “That we saw the anguish of his soul, when he pleaded with us” – Rabbi Levi in the name of Rabbi Yoḥanan bar She’ila: Is it possible that Joseph, at seventeen years old, would see his brothers selling him, and be silent? Rather, it teaches that he prostrated himself before the feet of each and every one so that they would be filled with mercy for him, but they were not filled. “Reuben responded to them, saying: Did I not speak to you, saying: Do not sin against the child, and you did not heed? And, indeed, here is a reckoning for his blood” (Genesis 42:22). “Reuben responded to them, saying…” – did I not say this to you? “Did I not speak to you, saying: Do not sin against the child,” but this is what you said: “Now let us go and kill him” (Genesis 37:20). “And, indeed [vegam], here is a reckoning for his blood” – his blood and the blood of the elder. (Instead of “his blood vedamo],” it says “indeed…his blood [vegam damo].” The word vegam comes to include the blood of his father.) “They did not know that Joseph understood, as the interpreter was between them” (Genesis 42:23). “They did not know that Joseph understood, as the interpreter” – this was Manasseh. “He turned from them and wept, and he returned to them; he spoke to them, and took Simeon from them, and incarcerated him before their eyes” (Genesis 42:24). “He turned from them” – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: he incarcerated him before their eyes. When they departed, he fed him, gave him to drink, bathed him, and anointed him.

Midrash Tanchuma Buber, Vayigash 7:1

Another interpretation (of Gen. 44:18): When Judah saw that Joseph was not appeased, he began saying to his brothers: [Why] are we standing around? We will begin with this one and wind up with Pharaoh! Now they did not know that Joseph understood their language, as stated (in Gen. 42:23): NOW THEY DID NOT KNOW THAT JOSEPH UNDERSTOOD. When Joseph saw that, he began to talk to them with supplications and with gentle language. He said to them: About this Benjamin, I want only to know who < it was that > advised him to steal the goblet. Did you perhaps advise him to steal the goblet? When Benjamin heard that, he said: They did not give me advice, and I did not touch the goblet. He said to them: Swear to me. He began to swear to him. By what did he swear to him? By the separation of my brother Joseph from me, (This clause may also be translated as follows: “By the scriptural section on the separation of my brother Joseph from me (in Gen. 37:18-36).”) I did not touch it. Now < I swear > neither by the launching of arrows which were sent against him, as stated (in Gen. 49:23): ARCHERS HAVE HATED HIM (Joseph); nor by the stripping with which they stripped him, as stated (in Gen. 37:23): THEY STRIPPED JOSEPH OF HIS TUNIC; nor by the throwing with which they threw him into the cistern, as stated (in Gen. 37:24): AND THEY CAST HIM INTO THE PIT; nor by the selling with which they sold him to the Ishmaelites (in vs. 28); nor by the dipping with which they dipped his tunic in the blood (in vs. 31). < By none of these do I swear > that they did not give me advice, and I did not touch the goblet. Joseph said: Who will make known to me that you are swearing truthfully about your brothers? He said to him: You can know how much I love him from the names of my sons, since I set names for them on the basis of what I feared for < each one >. (Sot. 36b (bar); Gen. R. 93:7; Tanh., Gen. 11:40.) He said to him: And what were the names of your sons? He said to him (in agreement with Gen. 46:21): BELA, BECHER, ASHBEL, GERA, NAAMAN, EHI, ROSH, MUPPIM, HUPPIM, AND ARD. He said to him: Why Bela (BL')? He said to him: Because my brother was swallowed up (rt.: BL') from me. Becher (BKR)? Because he was my mother's first-born (rt.: BKR). Ashbel ('ShBL)? Because my brother was captured (NShBH). Gera? Because my brother was a sojourner (ger) with < merely > the privileges of a transient. (Gk.: xenia, i.e., “rights of a foreigner” or “guest privileges.”) Naaman (N'M)? Because his words were pleasing (N'M). Ehi ('HY)? Because he was my brother ('HY) from < the same > mother, and I had none but him. Rosh (which means "head")? Because he was older than I. Muppim (MPYM)? Because he learned Torah from our father's mouth (MPY) and taught it to me. When all his brothers would return to shepherding, he would sit with my father and learn the traditions which he had received from Shem and Eber. Huppim (rt.: HPP)? Because he has been covered over (rt.: HPP) until this day. Another interpretation of Huppim: Because I did not see his wedding canopy (huppah) nor did he see my wedding canopy. Another interpretation of Huppim (rt.: HPP): Because until now I have been mourning over him and going barefoot (rt.: YHP). And Ard ('RD)? Because he brought (rt.: YRD) all of us down here. Another interpretation of ARD (from Gen. 37:35): NO, I WILL GO DOWN ('RD) MOURNING TO MY SON IN SHEOL. Will you please not bring down ('RD) Daddy to Sheol through grief! And so Judah said (in Gen. 44:34): FOR HOW SHALL I GO UP UNTO MY FATHER < IF THE LAD IS NOT WITH ME >? When Joseph heard that, he was not able to suppress his compassion, as stated (in Gen. 45:1-3): JOSEPH COULD NOT RESTRAIN HIMSELF…. AND HE WEPT ALOUD…. THEN JOSEPH SAID UNTO HIS BROTHERS: I AM JOSEPH. When he said to them: I AM {YOUR BROTHER JOSEPH} … (in vs. 3, cont.): HIS BROTHERS COULD NOT ANSWER HIM BECAUSE THEY WERE DISMAYED BECAUSE OF HIM. R. Eleazar b. R. Simeon said in the name of R. Eleazar ben Azariah: (Gen. R. 93:11.) Now, if in the case of Joseph, when he said to his brothers: I am Joseph, they knew what they had done with him and were unable to answer him; how much the less will a creature be able to stand when the Holy One comes to dispute with each and every one of < his > creatures and to tell him his deeds, just as it is written (in Amos 4:13): FOR BEHOLD, THE ONE WHO FORMS THE MOUNTAINS, < CREATES THE WIND, AND TELLS ONE WHAT HIS THOUGHT IS > … !

Pirkei DeRabbi Eliezer 39:10

All the nations came to purchase food. And they brought to Joseph their tribute (and) a present (and money) to purchase (food). And he spoke to each people according to their different tongue; || therefore was his name called Turgeman, as it is said, "For there was an interpreter between them" (Gen. 42:23), therefore was he speaking.

Pirkei DeRabbi Eliezer 39:8

All the nations came to Joseph to purchase food from Joseph. And Joseph spoke to each people according to their different tongue. And he knew what they were speaking. Therefore his name was called Jehoseph, as it is said, "For Joseph understood them, for there was an interpreter between them" (Gen. 42:23).

Quoting Commentary

The text discusses the brothers of Joseph feeling guilty for their actions, not realizing he could understand them through an interpreter. This concept of understanding through interpretation is also seen in other biblical verses, such as Deuteronomy 28:49, Genesis 41:15, and Genesis 42:23. Additionally, Rashi and Ibn Ezra provide insights into the role of interpreters in communication, and Siftei Chakhamim highlights the significance of language nuances in prophecy.

Essays in Ethics; A Weekly Reading of the Jewish Bible, Vayigash; The Birth of Forgiveness 18

They said to one another, “Surely we deserve to be punished [ashemim] because of our brother. We saw how distressed he was when he pleaded with us for his life, but we would not listen; that is why this distress has come on us….” They did not realise that Joseph could understand them, since he was using an interpreter. (Gen. 42:21–23)

Ibn Ezra on Isaiah 43:27:2

ומליציך And thy interpreters. (A. V., And thy teachers.) Either the princes, the interpreters of the king, are meant, or the Levites, the interpreters of the priests. Some explain אביך by thy teachers. Comp. 2 Kgs. 12:13; Gen. 4:21; 45:8, and מליציך by thy pupils. As to מליץ interpreter, comp. Gen. 42:23

Rashi on Deuteronomy 28:49:2

לא תשמע לשנו means, a nation whose tongue thou shalt not understand. Similar is, (Genesis 41:15) “You understand (תשמע) a dream to interpret it”, and so, too, (Genesis 42:23) “that Joseph understood (שמע)”; entendre in old French

Rashi on Genesis 41:15:2

תשמע means understanding and paying heed to. Examples are: (42:23) “Joseph (שומע) understood”; (Deuteronomy 28:49) “[a people] whose tongue thou shalt not understand (תשמע)”. old French entendre.

Rashi on II Chronicles 32:31:1

And so, because of the emissaries of Heb. בִּמְלִיצֵי, messengers, similar to (Gen. 42:23): “for the interpreter (הַמֵּלִיץ) was between them” because the messenger is the liaison between the sender and the one to whom he is sent. This is related to the verse that states: “and Hezekiah prospered in all his work,” and after all this good, which the Holy One, blessed be He, had bestowed on him, God forsook him to test him, to know what was in his heart through the emissaries of the officers of Babylon, who were sent to him.

Siftei Chakhamim, Exodus 2:9:1

She unknowingly prophesied. Although הֵא [i.e., the first half of הֵיליכי ] is normal usage of the language, as in (Bereishis 42:23) הֵא לכם זרע (here is seed for you), [Rashi offers his Midrashic explanation] only because ליכי is written instead of לָךְ . Although ליכי is feminine [and is thus fitting for the verse], but לָךְ also refers to females. For example [Elkanah speaking to Chanah]: אנכי טוב לָךְ (I have been good to you). (Shmuel I, 1:8)

Targum

Joseph's brothers did not realize he could understand them because an interpreter, Menasheh, was between them, speaking in the holy language.

Onkelos Genesis 42:23

They did not know that Yoseif listened [understood], because the interpreter was between them.

Targum Jerusalem, Genesis 42:23

But they knew not that Joseph heard in the holy language; for as an interpeter Menasheh stood between them.

Targum Jonathan on Genesis 42:23

But they knew not that Joseph understood (heard) the holy language; for Menasheh was interpreter between them.

וַיִּסֹּ֥ב מֵֽעֲלֵיהֶ֖ם וַיֵּ֑בְךְּ וַיָּ֤שׇׁב אֲלֵהֶם֙ וַיְדַבֵּ֣ר אֲלֵהֶ֔ם וַיִּקַּ֤ח מֵֽאִתָּם֙ אֶת־שִׁמְע֔וֹן וַיֶּאֱסֹ֥ר אֹת֖וֹ לְעֵינֵיהֶֽם׃ 24 E He turned away from them and wept. But he came back to them and spoke to them; and he took Simeon from among them and had him bound before their eyes.
Joseph took Simeon hostage to prevent conflict with Levi, treated him well during his captivity, and released him once the brothers left. This incident led to the ruling that Israelites should not hand over one of their own when demanded by Gentiles without specifying a person. Rabbi Shimeon explains that Yosef showed favoritism towards Shimeon due to his association with strict judgment. The brothers were terrified when Simeon was seized, and they realized their guilt for selling Joseph. Rabbeinu Bahya explains that Joseph imprisoned Simeon because he sought to kill Joseph, a view supported by the Sages in Bereshit Rabbah.

Commentary

Joseph took Simeon as a hostage to separate him from Levi, fearing they would conspire against him, and shackled him in front of his brothers but released him once they left. The brothers' confession of their past sins caused Joseph to weep, and he treated Simeon well during his captivity, demonstrating his power as an Egyptian leader while ensuring Simeon's safety. This incident led to the sages' ruling that Israelites should not hand over one of their own when demanded by Gentiles without specifying a person, but rather face death together.

Or HaChaim on Genesis 42:24:1

ויקה מאתם את שמעון, He took Shimon from them. The brothers had singled out Shimon, or Shimon had volunteered to be the hostage as I have explained on verse 19.

Rabbeinu Bahya, Bereshit 42:24:1

ויקח מאתם את שמעון, “he took from amongst them Shimon.” He kept Shimon in jail longer than the other brothers in order to keep him apart from Levi. He remembered that when it came to killing the males of the town of Shechem, Shimon and Levi had acted as a team. Yaakov referred to the matter on his deathbed when he said (Genesis 49,5-6) “Shimon and Levi are brothers (comrades), violence is their stock-in trade.” When the Torah writes in 42, 27: “The one opened his sack,” the words “the one” are a reference to Levi the other half of that team of brothers. Seeing the brothers had not been prepared to select one of their number who should remain behind as a hostage that they would return with Binyamin, Joseph had to make the selection himself. From this incident our sages derived an important ruling, i.e. that when Gentiles demand from Israelites that they hand over one of their number without specifying which person they are to hand over, that the Israelites must not make such a selection but must rather all face death than to condemn someone in their midst. (If however, the Gentiles selected a particular individual from amongst the Israelites and they threaten to kill all the Israelites unless that individual is handed over, the Israelites (in order to save their lives) must hand over the individual demanded from them) (Jerusalem Talmud Terumot 5,4). There is a well known example in Samuel II 20, 1-22 when Sheva ben Bichri, a rebel against the regime of King David, happened to be trapped amongst other Jews and David had given orders to liquidate this Sheva ben Bichri as a dangerous rebel. His commander-in-chief Yoav and his brother Avishai had surrounded the town in which Sheva ben Bichri found himself. A woman in that town saved the other townsfolk by persuading them to hand over the rebel and thus to save the inhabitants of the town from becoming victims of Yoav’s army. [This was during the period of Avshalom’s uprising against his father. Ed.]

Radak on Genesis 42:24:1

ויבך. Overhearing the brothers confess their sin against him caused Joseph to weep.

Radak on Genesis 42:24:2

את שמעון, he shackled him for it had been Shimon who had thrown him into the pit.

Radak on Genesis 42:24:3

ויאסור, he brought him back to jail in front of their eyes. In Bereshit Rabbah 91,8 Rabbi Chani points out that the restrictive addition of the word לעיניהם, “in their presence,” means that Shimon remained tied up only while the brothers could see him. As soon as the brothers started their home-bound journey Shimon was released by Joseph. He fed him, bathed him, anointed him, in other words treated him like a V.I.P not like a suspected criminal.

Rashbam on Genesis 42:24:1

את שמעון. In order to separate him from Levi, so that the two between them would not hatch a plot to cause major damage as they had done in Shechem at the time.

Rashi on Genesis 42:24:1

ויסב מעליהם AND HE TURNED AWAY FROM THEM — He moved some distance away from them so that they should not see him weeping.

Rashi on Genesis 42:24:2

ויבך AND HE WEPT because he heard that they regretted their past conduct to him.

Rashi on Genesis 42:24:3

את שמען SIMEON — he had cast him into the pit and it was he who had said to Levi “Behold, this dreamer cometh” (Tanchuma Yashan 1:10:17). Another explanation is: It was Joseph’s intention to separate him from Levi lest the two of them might conspire to kill him.

Rashi on Genesis 42:24:4

ויאסור אתו לעיניהם AND HE BOUND HIM BEFORE THEIR EYES — He only kept him in bonds whilst he was before their eyes, but as soon as they departed he freed him and gave him food and drink (Genesis Rabbah 91:8).

Rav Hirsch on Torah, Genesis 42:24:1

סבב eine Kreislinie um etwas bilden. חִסוֹב eine Kreislinie um sich selber bilden, sich um sich selber drehen, d. h. sich ganz umwenden.

Sforno on Genesis 42:24:1

ויבך, when he noted their distress.

Siftei Chakhamim, Genesis 42:24:1

Because he heard that they had regrets. Rashi is answering the question: Why did he cry? He should have been angry with them, as he heard that they themselves admitted that they did wrong. Therefore Rashi explains that he cried because he heard that they had regrets. (Maharshal)

Siftei Chakhamim, Genesis 42:24:2

The one that threw him into the pit, he was the one who said to Leivi... Rashi deduced this because it is written [prior to throwing him into the pit]: “A man said to his brother, ‘Here comes the dreamer...’” (37:19). And it is written in 49:5, “Shimon and Leivi are brothers.” (Re’m) [You might object: Did Shimon alone throw him in?] Is it not written (37:24), “They took him (ויקחהו) and threw him into the pit,” in the plural form? The answer is: ויקחהו is written with the middle ו missing, so we [could] read it ויקחֵהו, in the singular form.

Siftei Chakhamim, Genesis 42:24:3

He bound him only while he was seen by them... Otherwise, why does it say, “Before their eyes?”

Steinsaltz on Genesis 42:24

He, Joseph, turned from them and wept profusely. And he then returned to them, back in his customary role as the Egyptian leader; he spoke to them, took Simeon from them, and incarcerated him before their eyes. They saw that Joseph’s commands were fulfilled. Simeon’s imprisonment would not be of short duration, since even if the brothers were to return without delay, the journey to Canaan and back would take a considerable time.

Tur HaArokh, Genesis 42:24:1

ויקח מהם את שמעון, “he took Shimon away from them.” Actually, he should have taken Reuven, seeing that he was the oldest. Usually, the oldest is taken as hostage for the younger ones. Seeing that it had been Reuven who had saved him from imminent death at the time, Joseph kept Shimon as hostage.

Tze'enah Ure'enah, Miketz 67-69

“He took Simeon from among them and had him bound before their eyes” [42:24]. Joseph took Simeon and bound him before his brothers. That is to say, to frighten them all. When the brothers departed, Joseph unbound Simeon and gave him food and drink. He took Simeon captive because Simeon had thrown him into the pit with his own hands. Another explanation for why he took Simeon is that he thought, I would separate Simeon from Levi. They are strong men and destroyed the whole city of Shechem. He also feared Simeon and Levi, that they would kill him. (Rashi, Genesis, 42:24.) However, Hizkuni writes. Joseph had intended to take Reuben, since he was the most senior. It is just that when a group is guilty, one takes the senior one. However, Joseph had heard that Reuben regretted that he had been sold and had said, you should not shed blood. (Hizkuni, Genesis, 42:22.) Bahya writes. “He took Simeon from among them” [42:24]. This means, Joseph took Simeon himself, but the brothers did not want to give any of them as a hostage in the prison. From here, our sages learn that when the nations of the world want to kill an Israelite and say, if you will not give us one, then we will kill you all. Then, all the Israelites should allow themselves to be killed, heaven forbid, before they hand over one of them to be killed. (Bahya, Genesis, 42:24.)

Kabbalah

Rabbi Shimeon explains that Yosef showed favoritism towards Shimeon because wherever Shimeon is present, there is an opening for strict judgment. This is seen in the incidents involving Shimeon in Shechem and when he opened the strict judgment against Yosef. Yosef chose to focus on Shimeon to avoid conflict among the tribes.

Zohar, Achrei Mot 19:112

Rabbi Shimeon began with the verse: "and he took Shimeon from them, and bound him in front of them" (Genesis 42:24). And what did Yosef see that he showed partiality in Shimeon more than the brothers? Rather, Yosef said: in every place Shimeon (and Levi) are, there is an opening for strict judgment, and at that moment when I went from my father to my brothers, Shimeon opened the strict judgment [against me], as it is written "a man said to his brother here comes that dreamer, come now etc" (Genesis 37:19-20), and before, in Shechem, "and the sons of Yaakov, Shimeon and Levi, each man took" (Genesis 34:25) - all was in strict judgment. It is better to select this one, and not to stir up fights among all the tribes.

Midrash

Joseph's brothers were terrified when he called the warriors to seize Simeon, who shouted and resisted. Manasseh, Joseph's son, overpowered Simeon and bound him. Joseph commanded to fill the brothers' sacks with corn and return their money, instructing them to bring their youngest brother to him to prove they are true men. The brothers were afraid when they found their money in their sacks and realized their guilt for selling Joseph. Reuben and Judah acknowledged their sin and the need for God's mercy.

Aggadat Bereshit 73:2

[2] Another interpretation:"And may the El Shaddai grant you mercy."As it is written in scriptures: "All the devout shall pray for this at the appropriate time (Psalm 32:6). For this, all the tribes shall pray, as it is said, 'And this is what their father said to them, etc.' (Genesis 49:28). At the appropriate time, when all the tribes went out from Jacob, he said to them, 'And to El Shaddai, etc.' (ibid. 49:1). With that same mouth that Joseph and Shimon did not recognize (Genesis 42:8), the Holy Spirit rested upon him and he began to prophesy in his prayer that all his sons would be present at the appropriate time, for he thought he had lost them, as it is said, 'And he sent for you their brother, etc.' (Genesis 43:29), referring to Joseph; 'And the other, etc.' (Genesis 42:24), referring to Shimon; and 'And Benjamin, etc.' (Genesis 43:15), as it is written. Therefore, it is said, 'All the devout shall pray for this at the appropriate time,' because when all the tribes went down to Egypt and turned their faces away, and he did not see any of them, he began to say, 'Perhaps they have joined with the nations and become one.' But the Holy One, blessed be He, said to him, 'that the rushing mighty waters not overtake him.' (Psalm 32:6). And who are these great waters? They are the nations, as it is said, 'Ah, the roar of many peoples, that roar as roars the sea, the rage of nations that rage as rage the mighty waters—' (Isaiah 17:12). Why do I have to suffer for a moment even though I may be sorry, but not forever, as it is written "For a small moment have I forsaken thee; But with great compassion will I gather thee." (Isaiah 54:7).

Aggadat Bereshit 73:3

[3] Another interpretation:"And El Shaddai did not need to say 'grant you mercy' but rather 'grant you mercy before the king,' or 'before the ruler,' just as it is written, 'and Joseph was the ruler, etc.'" (Genesis 42:6) Why does it say "before the man"? It could have just said to give you mercy before the king, or before the ruler, as it is written "and Joseph was the ruler, etc." (Genesis 42:6). And why did his mother call him by his name Joseph, as it is written "And she called his name Joseph" (Genesis 30:24), while Pharaoh called him Zaphenath-paneah ["treasury of the glorious rest"] (Genesis 41:45) and the Egyptians called him Avrech [father in wisdom.] (Genesis 41:43)? Jacob omitted all of these names and only said "And El Shaddai, etc." before the man. Why, when his father sent him to his brothers, did the angel who was assigned by God to watch over him find him wandering and ask him what he was looking for? As it is written "And a man found him, and behold he was wandering in the field" (Genesis 37:15), and he said to him "What are you looking for?" and he answered "I am looking for my brothers." Once he arrived there, they threw him into a pit, then took off his coat, and then sold him four times, as it is written "Thus says the Lord: For three transgressions of Israel, and for four, I will not turn away" (Amos 2:6). And when the tribes went down to Egypt, as soon as he saw them, he had compassion on them." As it is written, "And Joseph recognized them" (Genesis 42:8). "And he turned himself away from them and wept" (Genesis 42:24). Immediately, the angel descended and appeared to Joseph in the form of a man, and he said to him, "Why do you have mercy on these people? Don't you know how much they have troubled you? They threw you into a pit and sold you four times. He began to accuse them and said to Joseph, "Immediately he revealed himself to them" (Genesis 45:1). He said to them, "Don't you know that I am a magician? I take the cup, smell it, and make myself a magician. He said to them, "I know that you are spies, but if you are honest, then you are finished." (Genesis 42:19). When they came to Jacob and said to him, "What do you think the king of Egypt said to us? He is not merciful to us." Only one person knows where he sent us from, and he stands and accuses us before him, as it is written, "The man said, 'Your servant, our lord, has asked us about our family'" (Genesis 43:7). For the man said, "You are spies" (Genesis 42:14). He said to them, "There is a man who accuses you, so be kind to him, as it is written, 'And Almighty God will give you mercy before the man' (Genesis 43:14), and not only before this man, but before all nations, as it is written, 'give them compassion before those who carried them captive.' (I Kings 8:50)"

Bereshit Rabbah 84:16

“It was when Joseph came to his brothers that they stripped Joseph of his tunic, the fine tunic that was upon him” (Genesis 37:23). “It was when Joseph came to his brothers that they stripped Joseph of his tunic” – Rabbi Elazar said: He came with praise. (Joseph came with praise for his brothers, i.e., in a conciliatory state of mind, as implied in the verse: “Joseph came to his brothers.”) “They stripped Joseph” – this is the cloak. “Of his tunic” – this is his shirt. “The fine tunic” – this is the tunic. “That was upon him” – this is his undergarment. “They took him [vayikaḥuhu] and cast him into the pit, and the pit was empty; there was no water in it” (Genesis 37:24). “They took him [vayikaḥuhu]” – it is written “he took him [vayikaḥehu].” Who was it? It was Simeon. When did [Joseph] repay him? It was later: “He took Simeon from them [and incarcerated him before their eyes]” (Genesis 42:24). “And cast him into the pit, and the pit was empty; there was no water in it” – there was no water in it, but there were serpents and scorpions in it. There were two pits, (This is based on the fact that the verse mentions “the pit” twice. ) one filled with stones and one filled with fiery snakes and scorpions. Rav Aḥa said: “The pit was empty” – Jacob’s pit was emptied. (This is a reference to Jacob’s sons. ) “There was no water in it” – there were in it no matters of Torah, which are likened to water, just as it says: “Ho, everyone thirsty, go to water” (Isaiah 55:1). It is written: “If a man is found abducting any of his brethren…[and he sold him, that thief shall die]” (Deuteronomy 24:7), and you are selling your brother?

Bereshit Rabbah 91:8

“If you are sincere, one of your brothers will be incarcerated in the place of your custody and you, go bring grain for the hunger of your houses” (Genesis 42:19). “And bring your youngest brother to me and your statements will be verified, and you will not die. They did so” (Genesis 42:20). “They said one to another: But we are guilty in our brother’s regard, that we saw the anguish of his soul, when he pleaded with us and we did not heed; that is why this anguish has befallen us” (Genesis 42:21). “If you are sincere…and [bring] your youngest brother…They said one to another: But [aval] we are guilty” – Rabbi Abba bar Kahana said: It is a southern dialect: Aval – truthfully. “That we saw the anguish of his soul, when he pleaded with us” – Rabbi Levi in the name of Rabbi Yoḥanan bar She’ila: Is it possible that Joseph, at seventeen years old, would see his brothers selling him, and be silent? Rather, it teaches that he prostrated himself before the feet of each and every one so that they would be filled with mercy for him, but they were not filled. “Reuben responded to them, saying: Did I not speak to you, saying: Do not sin against the child, and you did not heed? And, indeed, here is a reckoning for his blood” (Genesis 42:22). “Reuben responded to them, saying…” – did I not say this to you? “Did I not speak to you, saying: Do not sin against the child,” but this is what you said: “Now let us go and kill him” (Genesis 37:20). “And, indeed [vegam], here is a reckoning for his blood” – his blood and the blood of the elder. (Instead of “his blood vedamo],” it says “indeed…his blood [vegam damo].” The word vegam comes to include the blood of his father.) “They did not know that Joseph understood, as the interpreter was between them” (Genesis 42:23). “They did not know that Joseph understood, as the interpreter” – this was Manasseh. “He turned from them and wept, and he returned to them; he spoke to them, and took Simeon from them, and incarcerated him before their eyes” (Genesis 42:24). “He turned from them” – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: he incarcerated him before their eyes. When they departed, he fed him, gave him to drink, bathed him, and anointed him.

Bereshit Rabbah 92:4

“The men took that gift, and they took in their hand double the silver, and Benjamin, and they arose, and they went down to Egypt, and stood before Joseph” (Genesis 43:15). “Joseph saw Benjamin with them, and he said to the one in charge of his house: Bring the men to the house and slaughter and prepare, as the men shall dine with me at noon” (Genesis 43:16). “The men took…Joseph saw…with them…and prepare [vehakhen]” – prepare is for nothing other than Shabbat, just as it says: “It will be on the sixth day, they shall prepare…” (Exodus 16:5). This is to say that Joseph observed the Shabbat before it was given. “The man did as Joseph said, and the man brought the men to Joseph's house” (Genesis 43:17). “The men were afraid when they were brought to Joseph's house; they said: We have been brought on the matter of the silver that was restored before to our sacks, to falsely accuse us, and attack us, and take us as slaves, and our donkeys” (Genesis 43:18). “They approached the man in charge of Joseph's house, and they spoke to him at the entrance of the house” (Genesis 43:19). “The man did…The men were afraid…They approached the man” – it teaches that he was pushing them inside, and they were pushing him outside. “They said: Please my lord, we initially descended to acquire food” (Genesis 43:20). “We…descended” – it is a descent for us. In our land, we would support others, now we need your support. “He said: Peace be with you, fear not; your God, and the God of your father, gave you hidden treasure in your sacks; your silver came to me. And he took Simeon out to them” (Genesis 43:23). “He said: Peace be with you, fear not” – whether it is due to your merit or due to the merit of your fathers. “Your God…gave you hidden treasure…” – in any case, “your silver came to me.” “He took Simeon out to them” – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: He rendered him like a cruse of oil when he incarcerated him, (A cruse of oil is wide on the bottom. So too, Simeon had grown fat due to the large quantity of food with which he was provided (Etz Yosef; see Bereshit Rabba 91:8). ) as it is written: “And incarcerated him before their eyes” (Genesis 42:24). “They prepared…Joseph came…” (Genesis 43:25–26).

Bereshit Rabbah 99:7

“Simeon and Levi are brothers; weapons of villainy are their heritage” (Genesis 49:5). Reuben went out and his ears were slumped. [Jacob] began calling: “Simeon and Levi are brothers” – brothers for degradation. He said to them: ‘You were brothers for Dina, as it is written: “Two sons of Jacob, Simeon and Levi, Dina’s brothers, each took his sword” (Genesis 34:25), but not brothers for Joseph, as you sold him.’ Rabbi Simlai said: In Reuben’s regard it is written: “In order to deliver him from their hand, to restore him to his father” (Genesis 37:22). Reuben was not involved in Joseph’s sale. Judah, too, said to them: “What profit [is there if we kill our brother]?” (Genesis 37:26). These were the eldest; consequently, the two of them sold him. (Reuben, Simeon, Levi, and Judah were the oldest sons of Jacob. If Reuben and Judah were not involved in the sale, it must have been Simeon and Levi who organized it. ) Know that it is so, for when they descended to Egypt, [Joseph] took from them none other than Simeon, as it is stated: “He took Simeon from them [and incarcerated him before their eyes]” (Genesis 42:24). That is why [Jacob] called the two of them as one. “Weapons of villainy” – what are weapons of villainy? He said to them: ‘They have been stolen by you; they are not yours. They belong to Esau, in whose regard it is written: “By your sword you shall live”’ (Genesis 27:40). Those are weapons of villainy, and villainy is none other than Esau, as it is stated: “For the villainy to your brother Jacob” (Obadiah 1:10). (Thus, Jacob was saying that the weapons of Simeon and Levi belong to Esau, who is the subject of the verse in Obadiah. ) “Their heritage [mekheroteihem]” – Rabbi Yoḥanan said: It is a Greek expression, makhirin, makhirin>. Some say: “Mekhuroteihen” – their residences [meguroteihem], just as it says: “Your origins [mekhorotayikh] and your birthplace” (Ezekiel 16:3). “Let my soul not come in their company; with their assembly let my glory not be associated; for in their anger they killed men, and with their will they hamstrung oxen” (Genesis 49:6). “Let my soul not come in their company” – when Zimri will arise and perform that act with Kozbi, let my name not be mentioned there, as it is stated: “The name of the man of Israel who was slain…[Zimri, son of Salu, a prince of a patrilineal house of the Simeonites]” (Numbers 25:14). (The name of Jacob is not mentioned. ) “With their assembly let my glory not be associated” – when Koraḥ will assemble his congregation to dispute, let my name not be associated with them, but rather, “Koraḥ, son of Yitzhar, son of Kehat, son of Levi” (Numbers 16:1), but it did not say: “Son of Jacob.” “For in their anger they killed men [ish]” – did they kill one man [ish]; is it not written: “They killed all the males” (Genesis 34:25)? It is that they were all considered before the Holy One blessed be He like one man. Likewise it says: “Behold [hen], nations may be regarded like a drop from a bucket…” (Isaiah 40:16). What is hen? In the Greek language, hen is one. Likewise it says: “You will smite Midian as one man” (Judges 6:16). Similarly, “the horse and its rider He cast into the sea” (Exodus 15:1) – like one horse and its rider. (The singular terms are used in order to indicate that God cast all the many horses and riders of the Egyptian army into the sea as though they were just one. ) “Cursed is their anger, as it is fierce, and their wrath, as it is harsh; I will divide them in Jacob, and I will disperse them in Israel” (Genesis 49:7). “Cursed is their anger” – he cursed only their anger. Likewise, the wicked Bilam says: “How will I curse, where God has not cursed” (Numbers 23:8)? If at a time of anger he cursed only their anger, can I come to curse them? (If Jacob was angry at Simeon and Levi and yet, with divine spirit, Jacob cursed only their anger and not them, can I, Bilam, curse the Israelites? ) “I will divide them in Jacob” – how so? Twenty-four thousand fell from the tribe of Simeon in [the incident of] Zimri, and its widows were twenty-four thousand. They were divided into two thousand for each and every tribe, as it is stated: “I will divide them in Jacob.” Everyone who circulates among the doorways [to beg] is from the tribe of Simeon. The Holy One blessed be He said: Levi too will circulate. What did the Holy One blessed be He do? He provided him with his sustenance cleanly, and yet Jacob’s edict was fulfilled. The Holy One blessed be He elevated [Levi] and gave him one-tenth, (The first tithe of produce. ) and he circulates and says: ‘Give me my portion.’ That is why it is stated: “I will divide them in Jacob.”

Midrash Tanchuma Buber, Miketz 12:1

[(Gen. 43:14:) AND MAY GOD ALMIGHTY (ShDY) GRANT YOU MERCY.] What was the reason for Jacob to bless them with < the formula > GOD ShDY? (Tanh., Gen. 10:10; below, 10:16.) To teach you that a lot of afflictions had come upon him. While he was in his mother's womb, Esau had contended with him, as stated (in Gen. 25:22): BUT THE CHILDREN STRUGGLED TOGETHER WITHIN HER. (Cf. PRK 3:1.) And so it says (in Amos 1:11): BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND DESTROYED HIS WOMB. "His womb" is < what is > written. (DESTROYED HIS WOMB would normally be read as a metaphor and translated by an expression such as “cast off all pity.”) Because of Esau he fled to Laban. See how many troubles there were! (Gen. 31:40:) THUS I WAS: BY DAY SCORCHING HEAT CONSUMED ME…. < Look at > how, when he left, < Laban > pursued after him to kill him, [as stated (in Gen. 31:23)]: AND PURSUED AFTER HIM FOR A JOURNEY OF {THREE} [SEVEN] DAYS. He escaped from him; Esau came with the intention of killing him. On account of him he lost all that gift (Gk.: doron.) (according to Gen. 32:15 [14]): TWO HUNDRED SHE-GOATS…. He went away from Esau; the trouble about Dinah came (in Gen. 34). Then after that, the trouble with Rachel < dying > (in Gen. 35:19). Then, after these troubles, he was intending to rest a bit, until there came the trouble about Joseph (in Gen. 37); and after that, the trouble with his father, Isaac, who died (in Gen. 35:29) ten years after the sale of Joseph. So the Scripture has cried out (in Job 3:26): I WAS NOT TRANQUIL, NOT QUIET, HAD NO REST; AND TROUBLE CAME. After that there came upon him the trouble with Simeon (in Gen. 42:24); and after that, the trouble with Benjamin (in Gen. 42:36; 43:3-15). He therefore prayed (in Genesis 43:14) AND MAY GOD ShDY. Now he says: The one who said: Enough (DY), to the heavens and to the earth should say: Enough (DY), to my afflictions. For, when the Holy One created the heavens and the earth, they continued expanding until the Holy One said to them: Enough (DY). (See above, 1:11; 3:25. below, 10:16.) It is therefore written (in Gen. 43:14): GOD WHO IS ENOUGH (ShDY).

Midrash Tanchuma Buber, Vayigash 3:1

Another interpretation (of Gen. 44:18): THEN JUDAH DREW NEAR UNTO HIM. This text is related (to Job 41:8 [16]): ONE IS SO NEAR TO THE OTHER THAT NO AIR CAN COME BETWEEN THEM. This refers to Judah and Joseph, for in whatever Joseph prided himself, Judah came and vanquished, as stated (in Gen. 45:1): JOSEPH COULD NOT RESTRAIN HIMSELF. To what were they comparable? (Tanh., Gen. 11:3.) To a bull that went out; and, when all the beasts fled from him, he kicked (rt.: B'T) at one and gored at another. Then came the lion, but he did not stand up to him. Rather, when the lion appeared and sought out the bull, he was not to be found. So Joseph is likened to the bull, as stated (in Deut. 33:17): LIKE A FIRSTLING BULL HE HAS MAJESTY. The tribes also have been likened to beasts, and Joseph was priding himself as being over them and despising (rt.: B'T) them. (According to Gen. 42:7) HE BECAME A STRANGER TO THEM. Then goring at a particular one, (according to Gen. 42:24) HE TOOK SIMON FROM THEM. He acted so only until the lion came, < for > (according to Gen. 49:24) JUDAH IS A LION'S WHELP. He sought him out as the bull, but he was not to be found. Rather (according to Gen. 45:1): JOSEPH COULD NOT RESTRAIN HIMSELF. Why? (Prov. 30:30:) THE LION IS THE MIGHTIEST AMONG THE BEASTS, AND RETREATS BEFORE NONE, even because it is written of him (in Gen. 47:12): AND < JOSEPH > SUSTAINED < HIS FATHER AND HIS BROTHERS >. (One would expect some saying about Judah. Buber’s note here suggests that SUSTAINED be read as two words, apart from the biblical context, and interpreted as “All in all,” i.e., the lion is “all in all” in the world of beasts. Cf. Tanh., Gen. 11:3: “Who has stood facing a bull? The lion, as stated (Gen. 44:18): THEN JUDAH DREW NEAR UNTO HIM.”) Also in the world to come a fighting Messiah is going to arise from Joseph, but a Messiah who is to arise from Judah will be stronger than he, as stated (in Zech. 10:6): I WILL STRENGTHEN THE HOUSE OF JUDAH, < BUT THE HOUSE OF JOSEPH I WILL SAVE >.

Midrash Tanchuma, Vayechi 9:6

R. Simlai stated: In reference to Reuben, it is written: And delivered him out of their hand (ibid. 37:2). Hence you learn that he was not responsible for the selling of Joseph. Similarly Judah said to them: What profit is it if we slay our brother? (ibid., v. 36). Now, inasmuch as these were the four eldest sons, it is apparent that Simeon and Levi must have been responsible for his sale. When they came to Egypt, Joseph looked angrily at Simeon, as it is said: And took Simeon from among them and bound him (ibid. 42:24). Hence he addressed them together: Simeon and Levi are brothers.

Sefer HaYashar (midrash), Book of Genesis, Miketz 15

‎ And what should your brother do in the house of the harlots, even though he be in Egypt, for ‎have ye not said that you are of the sons of Isaac, the son of Abraham, and what should the ‎sons of Jacob do in the house of the harlots? And they said unto him: Because we have heard ‎that the Ishmaelites have stolen him from us, and we were informed that they had sold him ‎into Egypt. And thy servant, our brother, is of exceeding comely appearance and figure, and ‎we thought he can be nowhere else but in the house of the harlots, and therefore we went ‎thither to seek and to redeem him. And Joseph answered unto them, saying: Verily, you are ‎speaking falsehoods, and your words are lies to say of yourselves that you are the sons of ‎Abraham. As Pharaoh liveth, you are spies; therefore you went into the house of the harlots ‎that no man should know you. And Joseph said further: And supposing you find your brother ‎and his master require of you an immense ransom, would you give it for him? And they ‎answered him: If he would not deliver our brother, then we would slay him and take our ‎brother and go our ways. And Joseph said unto them: That is precisely what I have said unto ‎you, you are spies, for you have come to slay the inhabitants of the land. For verily we have ‎heard it, that two of your brothers hath slain all the inhabitants of Shechem in the land of ‎Canaan on account of your sister, and now you come to do the same thing in Egypt on account ‎of your brother. But hereby will I know that you are honest people, if you send one of your ‎brothers to take your youngest brother from your father and to bring him hither unto me. And ‎by doing this thing I will know that you are true men. Joseph called unto seventy of his most ‎valiant men and said unto them: Take these men and put them into confinement, and these ‎powerful men took the ten brothers and they seized them and kept them in prison for three ‎days. And on the third day, Joseph brought them out of the prison, and said unto them: If you ‎be true men do you this and you shall live. Let one of your brothers be bound in the house of ‎the prison, and ye go, carry corn for the famine of your houses into the land of Canaan, and ‎take your youngest brother and bring him hither unto me, and thus shall I know that you are ‎true men if you will do this thing. And Joseph withdrew from them into a chamber and wept ‎bitterly, for his compassion was aroused in their behalf. And he washed his face and returned ‎unto them. And he took Simeon from among them and ordered him to be bound. But Simeon ‎would not permit himself to be bound, and they could not do it, for Simeon was a very ‎powerful man.‎

Sefer HaYashar (midrash), Book of Genesis, Miketz 16

And Joseph called unto the warriors, and seventy of the most powerful men among them ‎appeared before him with drawn swords in their hand. And the sons of Jacob were terrified ‎before them, and Joseph said unto them: Seize ye upon this man, and confine him in the ‎prison house until his brothers shall return unto him. And Joseph’s men hastened, and all of ‎them seized Simeon to bind him. And Simeon shouted at them a bitter and terrible shouting, ‎and his voice was heard to a great distance, and all the powerful men of Joseph became ‎terrified at his great shouting, and they fell down upon their faces, and they were greatly ‎afraid and fled. And all the other men which were around Joseph fled likewise for they were ‎afraid of their lives, and no one remained there but Joseph and Manasseh, his son. And when ‎Manasseh, the son of Joseph, saw Simeon’s strength his anger was greatly aroused and he ‎rose up against Simeon and Manasseh struck Simeon a heavy blow with his fist on his neck. ‎And Simeon was pacified, and Manasseh seized Simeon and he overpowered him, and he ‎bound him and brought him into the prison house. And all the sons of Jacob were greatly ‎astonished at the work of that lad. And Simeon said unto his brothers: Let no one among ye ‎think that this was the blow of an Egyptian, for it is really a blow of one of the house of our ‎father, and after this Joseph commanded that the officer set over the store house to fill the ‎vessels be called upon to fill the sacks of those men with corn as much as they could carry, and ‎to return and to place every man’s money into his sack, and to give them provisions for the ‎road, and thus they did unto them. And Joseph commanded them: Take ye heed not to ‎trespass my words, and that you bring your brother according as I have spoken unto you. And ‎when you shall have brought your brother unto me, I will know that you are true men, and you ‎may do business in the land. And I will restore your brother unto you, and you may return in ‎peace unto your father, and all together answered unto him and said: As our lord hath spoken ‎so shall we do. And they bowed down before him to the ground, and each of them lifted his ‎corn upon his ass, and they left to go unto the land of Canaan, unto their father. And when ‎they came to the inn, Levi opened his sack to give provender unto his ass, and he saw and ‎behold his money in its weight was still in his sack. And the man was greatly afraid, and he said ‎unto his brothers: My money is restored, and lo it is even in my sack. And the men were ‎greatly afraid and they said: What is this that God hath done unto us, and all of them said: ‎Where is the kindness of our Lord for our forefathers, Abraham, Isaac and Jacob, to deliver us ‎this day into the hands of the kings of Egypt to mock us. And Judah said unto them and are we ‎not guilty, and have we not sinned against the Lord our God in having sold our brother, our ‎own flesh? And why do you say where are the mercies of God against our forefathers. Reuben ‎said unto them: And have I not said unto you, do not sin against the child, but you would not ‎listen unto me. And now God requireth his blood of us, and why do you say where are the ‎mercies of our God to our forefathers, whereas we hath sinned against the Lord.‎

Quoting Commentary

Rabbeinu Bahya explains that Joseph imprisoned Simeon because he was the one who sought to kill Joseph, a view supported by the Sages in Bereshit Rabbah. Levi, who had colluded with Simeon in the massacre at Shechem and in the plot against Joseph, was also criticized by Jacob. Moses did not mention the tribe of Shimon in his blessing, as he held Shimon responsible for suggesting Joseph's death.

Chizkuni, Deuteronomy 33:7:3

וזאת ליהודה, “the following is the blessing for Yehudah, as distinct from praise for its founding father. Its founding father had also caused his father grief due to Joseph’s having been sold at the time was due to his suggestion. (Genesis 37,27) Moses was not willing to mention the name of the tribe of Shimon as Moses held him responsible in his heart for being the one who had first suggested that Joseph be killed. (Compare Rashi’s commentary on Genesis 42,24)

Rabbeinu Bahya, Bereshit 37:24:1

ויקחהו, “they took, etc.” Our sages in Bereshit Rabbah 84,15 use the absence of the letter ו behind the letter ח in ויקחהו, i.e. only one person actually seized Joseph to surmise that the person in question was Shimon. This is why later on (Genesis 42,24) Joseph chose to imprison only Shimon.

Tribal Lands, Chapter 3; Shimon 23

The choice of Simeon is curious. We might have expected Joseph to imprison Reuben, as he was the firstborn son, or Judah, the brother identified as having suggested selling Joseph to the Ishmaelites. But it was Simeon, a relatively low-key figure, who was kept. It is this oddity that led the Sages to identify Simeon as the ringleader of that whole sorry conspiracy. Joseph imprisoned Simeon because he was the one who sought to kill Joseph. (Rather than level the serious charge against Joseph of taking revenge for what Simeon had done to him, the midrash understands Joseph’s move to detain Simeon as a self-defense mechanism. Joseph, argues the midrash, suspected that Simeon might again try to rally his brothers to kill him, since he stood in their way of obtaining food. He knew Simeon’s volatile nature and he wanted to separate him from Levi, fearing that together the unrestrained brothers might do to Egypt what they had done to Shechem (MHG, Genesis 42:24; BR 91:6). For more on Shechem as the city that Simeon and Levi destroyed, and Levi later rehabilitated, see “Visiting Naĥalat Levi” in chapter 4.)

Tribal Lands, Chapter 4; Levi 20

And yet, Levi could claim no favorable or constructive accomplishments during his lifetime. He massacred the menfolk of Shechem alongside brother Simeon, an act that Jacob severely censured, and he was subsequently singled out by the midrash as colluding with Simeon to murder Joseph. (BR 99:7; Tan. B. VaYeshev 13; BR 99:7. In these sources, Simeon alone was blamed for throwing Joseph into the pit. In another source, Midrash Mishlei 1:12, Levi was listed as his accomplice. Ginzberg, Legends, 5:329, suggested that Midrash Mishlei was the original source, and later sources attempted to exonerate Levi so that by the Testaments and Targum Yerushalmi on Genesis 42:24, there was no longer the faintest allusion to Levi’s involvement. Philo (De Josepho 30) also put the entire blame on Simeon.) Jacob lambasted Levi along with Simeon, and he was not spared the curse levied on his brother as well, that they would be “divided among Jacob, scattered among Israel.”

Targum

Joseph wept and spoke with his brothers before taking Shimon, who had advised killing him, and bound him in front of them (Onkelos Genesis 42:24, Targum Jonathan on Genesis 42:24).

Onkelos Genesis 42:24

He turned away from them and cried. He returned to them and spoke to them. He took Shimon from them, and had him bound before their eyes.

Targum Jonathan on Genesis 42:24

And he withdrew from them and wept, and returned and, spake with them. And from them he took Shimeon, who had counselled them to kill him, and bound him before them.

וַיְצַ֣ו יוֹסֵ֗ף וַיְמַלְא֣וּ אֶת־כְּלֵיהֶם֮ בָּר֒ וּלְהָשִׁ֤יב כַּסְפֵּיהֶם֙ אִ֣ישׁ אֶל־שַׂקּ֔וֹ וְלָתֵ֥ת לָהֶ֛ם צֵדָ֖ה לַדָּ֑רֶךְ וַיַּ֥עַשׂ לָהֶ֖ם כֵּֽן׃ 25 E Then Joseph gave orders to fill their bags with grain, return each one’s money to his sack, and give them provisions for the journey; and this was done for them.
Joseph showed goodwill towards his brothers by filling their containers with grain and secretly returning their money, aiming to demonstrate his kindness and lack of hostile intentions. The brothers were distressed by the money's return, serving as atonement for their past actions. In the Targum, Joseph provided provisions for their journey, showing his care for them.

Commentary

Joseph instructed his servants to fill the brothers' containers with grain and to secretly place their money back in their sacks, providing them with extra provisions for their journey to show his goodwill and ensure they bring Benjamin back. The filling of the containers was done publicly, while the return of the money was done secretly, and the brothers were unaware until they discovered it later. Joseph's actions were meant to demonstrate his kindness and lack of hostile intentions towards them.

Alshekh on Torah, Genesis 42:25:1-2

One of them opened his sack. Yoseif had ordered that Leivi’s money be placed where he would find it immediately in order to cause him anguish.

Ibn Ezra on Genesis 42:25:1

Rabbi Moses Ha-Kohen says that the words zahav (gold) and kesef (silver) are never encountered in the plural. (The reference must be to Scripture since we find plurals for gold and silver in Rabbinic literature. See Baba Metzia 42a; Shemot Rabbah 35.) However, he forgot that Scripture employs the term kaspehem (money) (v. 25). (The singular would be kaspam (Filwarg).)

Or HaChaim on Genesis 42:25:1

ולהשיב כספיהם, and to give back their money. The reason that this verse does not employ the syntax that is commensurate with the first half, i.e. וימלאו, or למלאות…ולהשיב, could be that the person who filled the sacks was unaware of the fact that someone else had returned the money. The person who put back the money was Joseph's most trusted servant. It is also possible that Joseph ordered that the filling of the brothers' sacks with grain was to be done publicly, whereas the return of their money was to be accomplished secretly after the sacks had already been filled with grain. The reason Joseph did not give both instructions simultaneously was so as not to arouse the envy of the person entrusted with filling the sacks with grain.

Rabbeinu Bahya, Bereshit 42:25:1

וימלאו את כליהם בר, “they filled their containers with grain.” They did not measure the quantity. ולהשיב את כספיהם איש אל שקו, “and to put back each man’s money into his sack.” so that the brothers would be unaware of this. This is why when one of them discovered his money in verse 28 they all became frightened. By contrast, when their money was replaced after their second trip to Egypt, Joseph informed them of that fact. As to the צידה, which the Torah says Joseph gave the brothers to be eaten on the journey, this was an act of kindness. He wanted to convince the brothers that he had no hostile intentions towards them provided they could prove that they had spoken the truth. He gave them these extra provisions in order to enable them to bring their youngest brother to Egypt.

Radak on Genesis 42:25:1

ויצו יוסף, he instructed his servants, the ones who were selling the grain (completing the transaction once it had been approved) to fill the brothers’ containers with grain, which they did. וימלאו; this is one of many verses in the Torah which has been written in an abbreviated manner.

Radak on Genesis 42:25:2

ולהשיב, he also instructed his servants at the same time to replace the purchase money the brothers had paid.

Radak on Genesis 42:25:3

ויעש להם כן, these words refer to the restoration of the money and the brothers being given enough provisions for themselves for their journey. We had heard already that their containers had been filled with grain.

Ramban on Genesis 42:25:1

AND TO GIVE THEM PROVISION FOR THE WAY. The reason for saying this is so that they should not consume the food which they bought in the course of the journey. He informed them of this for he gave them the provisions for the journey in a kindly fashion so that they should be able to bring the brother [Benjamin] to him, for he said, “I have no intention of harming you if your words are verified.”

Rav Hirsch on Torah, Genesis 42:25:1

ויצו. Der Befehl, ihre Behälter mit Getreide zu füllen, geschah bei ihnen wie bei den andern, das ולהשיב וגו׳ war das Besondere. — צידה ist nicht allgemeine Nahrung, sondern Nahrung für eine bestimmte Frist. Es ist nicht die Nahrung, die schon verspeist wird (טרף), sondern die "eingefangen" (צוד) wird, um später verspeist zu werden. Auf die traurige Tatsache, daß die menschliche Nahrung unter der Anschauung eines Kampfes mit der Natur und der Gesellschaft ihre Benennung לחם ,טרף, hat, haben wir schon hingewiesen. Dieser Anschauung analog ist צידה von צור.

Sforno on Genesis 42:25:1

ולהשיב את כספיהם, and to restore their money. The plural mode in the word does not apply to the collective term כסף, money, but to the coins which together made up the money.

Steinsaltz on Genesis 42:25

Joseph commanded his men that they fill their, his brothers’, vessels with grain, and restore each man’s silver to his sack. Due to his position of authority, Joseph could issue instructions that their payment for the produce should be placed in their sacks. And he gave orders to give them provisions for the way; and he, one of his attendants, did so for them. It is possible that they were not given food when they were incarcerated and had consumed some of their provisions. Joseph therefore provided them with new provisions.

Tze'enah Ure'enah, Miketz 74

“They filled their bags with grain” [42:25]. Joseph ordered that they should fill the grain for the brothers, without measuring, and that their silver should be returned under the grain, so that the brothers should not know about it. However, the second time Joseph ordered the silver to be given to them so that the brothers should know about it. Joseph ordered that they should be given supplies and all sorts of food for the road. Joseph did this because he wanted to show that he did not hate them, but that they should bring their brother. (Bahya, Genesis, 42:25.)

Tze'enah Ure'enah, Miketz 88

“They laid out the gifts” [42:25]. The children arranged the present very beautifully to carry it into the house of Joseph, where he used to eat. (Rashi, Genesis, 43:25.) When Joseph came, the bowed down before Joseph with the present. Joseph asked them: is your father well? They said: he is well and bowed down to him that he had asked about the health of their father. (Rashi, Genesis, 43:28.) When he saw Benjamin, his brother from the same mother, he asked: is this your small brother about whom you told me? Joseph said about Benjamin, “may God be gracious to you, my boy” [43:29]. The Holy One should make people gracious to you, my son. Joseph had compassion for Benjamin and wanted to cry. He ran into another room and cried there. He washed his face and came out again, and ordered that a table be provided for him. A separate table was prepared for the brothers, and a separate table for the household, since the Egyptians did not eat bread with the Hebrews, because the Egyptians worship a sheep and consider a sheep to be a god, and the Hebrews eat sheep. Therefore, no Egyptian would eat with a Hebrew. (Targum Onkelos, Genesis, 43:32.)

Midrash

Joseph commanded his brothers to fill their vessels with grain and return each man's silver to his sack before sending them back to their father. Jacob was distraught at the news of Simeon's captivity and the demand for Benjamin to be brought to Egypt. Reuben offered to take responsibility for Benjamin, Judah advised waiting until all the bread was gone before taking Benjamin, and Judah ultimately guaranteed Benjamin's safety. Joseph recognized his brothers in Egypt, accused them of being spies, and demanded they bring Benjamin to him. Simeon was imprisoned, and Joseph's brothers feared for their lives.

Bereshit Rabbah 91:6

Another matter, “Jacob saw that there was grain [shever] in Egypt” – was Jacob in Egypt that he saw grain in Egypt, such that the verse states: “Jacob saw that there was grain in Egypt”? But did he not say [differently] to his sons, [as it is stated]: “He saidBehold, I have heard [that there is grain in Egypt]”? It is, rather, that from the day that Joseph was abducted, the Divine Spirit left him, and he would see but not see, hear but not hear. (He had from the Divine Spirit a vague idea of things that he would not otherwise know, but he did not have a clear understanding of them. ) Why does it not say “there was food in Egypt,” but instead it is written: “That there was grain [shever] in Egypt”? Is it not already stated: “The entire land of Egypt was hungry”? Why does the verse state: “There was grain [shever]”? Rather, do not read it as “there was grain [shever],” but rather, “there was hope [sever],” as he foresaw that his hope was in Egypt. What was that? That was Joseph. “Jacob said to his sons: Why do you make yourselves conspicuous?” Jacob said to his sons: ‘You are mighty, you are handsome, do not enter through one gate and do not stand in one place, so that the evil eye will not have dominion over you.’ “Behold, I have heard that there is grain in Egypt. Go down there.” What is “go down”? He foresaw that they would descend and be enslaved in Egypt. Another matter, “go down there” – as anyone who purchases grain from the marketplace, descent is written in his regard. (This is because he is dependent upon market conditions for his basic sustenance (Etz Yosef). ) “Joseph’s brothers descended” (Genesis 42:3). The verse should have said: “The children of Israel.” It is that initially, they did not treat him with brotherhood and sold him, but ultimately they had regrets and were saying: ‘When will we descend to Egypt and return our brother to his father?’ When their father told them to descend to Egypt, they all came to a consensus to return him. Rabbi Yehuda bar Simon said: Joseph, too, knew that his brothers were descending to Egypt to acquire food. What did he do? He positioned guards at all the entrances and said to them: ‘See each one who enters to acquire food, and write his name and his father’s name.’ In the evening, they would bring the notes to him. This is what they did. When Jacob’s sons came, each and every one entered through his own gate, and they wrote their names. In the evening, they brought [Joseph] the notes. This one read: ‘Reuben son of Jacob,’ another read: ‘Simeon son of Jacob,’ and another ‘Levi,’ and likewise, all the gatekeepers, each one brought his own. Immediately, Joseph said: ‘Seal all the storehouses and keep open one storehouse.’ He gave their names to the proprietor of the storehouse. He said to him: ‘See, when these people come to you, apprehend them, and send them before me.’ Three days passed and they did not come. Immediately, Joseph took seventy mighty men from the king’s palace and dispatched them to the marketplace. They went and found them in the marketplace of harlots. What was the nature of their presence in the marketplace of harlots? It is that they said: ‘Our brother Joseph is fair of form and fair of appearance; perhaps he is in a tent.’ (Perhaps he was forced to work as a male prostitute (Matnot Kehuna). ) They apprehended them and brought them before Joseph. “Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:7). “Joseph recognized his brothers, but they did not recognize him” (Genesis 42:8). “Joseph remembered the dreams that he dreamed about them, and said to them: You are spies; to see the nakedness of the land you have come” (Genesis 42:9). “They said to him: No, my lord, but your servants have come to acquire food” (Genesis 42:10). “We are all the sons of one man; we are sincere, your servants have not been spies” (Genesis 42:11). “And he said to them: No, to see the nakedness of the land you have come” (Genesis 42:12). “They said: We, your servants, are twelve brothers, sons of one man in the land of Canaan and, behold, the youngest is with our father today, and one is absent” (Genesis 42:13). Immediately, “he acted as a stranger [vayitnaker] to them, and spoke harshly to them” – it teaches that he became like a stranger [nokhri] to them. He took the goblet and struck it. He said to them: ‘I see in my goblet that “you are spies.”’ They said to him: ‘“We are sincere”; however, this is what our father commanded us: Do not enter through one gate…’ He said to them: ‘What is the nature of your presence in the marketplace of harlots? Were you not afraid of the evil eye? Was that not your father’s command?’ They said to him: ‘We lost something and we were seeking it there.’ He said to them: ‘What was the lost item? I see in my goblet that two of you destroyed the big city of Shekhem, and then you sold your brother to Arabs.’ Immediately, they were shocked and said to him: “We, your servants, are twelve brothers, sons of…our father.” He said to them: ‘And where are the other two?’ They said to him: “One is absent” – dead; and “the youngest is with our father today.” He said to them: “Bring your youngest brother to me…” (Genesis 42:34). He took Simeon and incarcerated him before their eyes, because it was he who had pushed him into the pit. He separated him from Levi, so they would not conspire against him. Simeon said to his brothers: ‘So you did to Joseph, and so you seek to do to me?’ (You also sinned in the sale of Joseph. Do not leave me here; stay and bear the burden of punishment together with me (Maharzu). ) They said to him: ‘What shall we do? The people of our household will die of starvation.’ He said to them: ‘Do what you want. Now, I will see who will take me into prison.’ (Shimon planned to resist being taken to prison. ) At that moment, Joseph sent to Pharaoh and said to him: ‘Send me seventy of your mighty men, as I have found robbers and I seek to shackle them.’ At that time he sent them to him, and Joseph’s brothers were looking to see what he sought to do. Joseph said to those mighty men: ‘Take him into prison.’ When they drew near to him, he screamed at them. When they heard his voice, they fell on their faces and their teeth broke, as it is stated: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Manasseh was sitting before his father. His father said: ‘You get up.’ Immediately, Manasseh stood and struck him with one blow, took him into prison, and shackled him. [Joseph] said to [his brothers]: ‘This one will be incarcerated until you bring your brother “and your statements will be verified”’ (Genesis 42:20). Immediately, “Joseph commanded and they filled their vessels” (Genesis 42:25). They went to their father and related to him the entire incident. Their father responded and said to them: ‘Where is Simeon?’ They said: ‘He seized him for our youngest brother.’ He said to them: “You have bereaved me.” “Reuben spoke to his father, saying: Kill my two sons.” [Jacob] said to him: ‘Are your sons not my sons?’ Judah said to them: ‘Leave the elder until the bread is finished.’ (Jacob was refusing to send Benjamin. Judah advised his brothers not to continue pleading but to wait until the bread was finished, when Jacob would have to agree. ) Judah said to him: ‘Father, if Benjamin goes with us, perhaps he will be apprehended and perhaps he will not be apprehended. But if he does not go with us, we will all die of starvation. It is preferable that you forsake the uncertain and seize the certain.’ He said: ‘Who will guarantee him?’ He said to him: ‘I will,’ as it is stated: “I will guarantee him; from me you can demand him” (Genesis 43:9). That is why it is stated: “Jacob saw that there was grain [shever] in Egypt.” (The midrash interprets the word shever to mean disaster, as Jacob was afraid of the possibility that Benjamin would be harmed (Matnot Kehuna). Some commentaries suggest that this last line is an error and should not appear in the text (Nezer HaKodesh; Etz Yosef). )

Bereshit Rabbah 91:9

“Joseph commanded to fill their vessels with grain, and to restore each man's silver to his sack, and to give them provisions for the way, and he did so to them” (Genesis 42:25). “They loaded their grain onto their donkeys, and went from there” (Genesis 42:26). “One of them opened his sack to give feed to his donkey at the inn. He saw his silver; behold, it was in the opening of his sack” (Genesis 42:27). “He said to his brothers: My silver was returned and, behold, it is in my sack. Their hearts sank, and they trembled one with another, saying: What is this that God has done to us?” (Genesis 42:28). “Joseph commanded to fill…They loaded their grain onto their donkeys…One of them opened…Each one said to his brother.” (The last citation is a paraphrase of Genesis 42:28.) When Rabbi Simon bar Zevida died, Rabbi Ela entered and began [his eulogy] for him: “But wisdom, where will it be found? …It is vanished from the eyes of all living… The deep says: It is not…” (Job 28:12, 21, 14). There are four matters that are essential for the world’s needs, and all of them have replacements. These are: “For there is a source of silver and a place where gold is refined. Iron is taken from the dust, and copper is smelted from rock” (Job 28:1–2). But when a Torah scholar dies, we cannot find a replacement for him. Rabbi Levi said: When the tribes found something, (Whey they found the silver that had been returned to the sack. ) it is written: “Their hearts sank”; we who lost Rabbi Simon, all the more so. “They came to their father Jacob, to the land of Canaan, and they told him all that had befallen them, saying” (Genesis 42:29). “They came to their father Jacob…[and they told him all that had befallen [hakorot] them]” – it teaches that the matters weighed heavily upon them like beams [kekorot]. (Like the beams of an olive-press that weigh heavily upon the olives.) “The man, lord of the land, spoke harshly with us, and accused us as spies of the land” (Genesis 42:30). “It was as they were emptying their sacks, and, behold, each man's packet of silver was in his sack. They and their father saw their bags of silver, and they were afraid” (Genesis 42:35). “The man, lord of the land, spoke… It was as they were emptying their sacks…” – it teaches that their father suspected them. (When Jacob saw the silver, he suspected them of stealing it, and therefore also suspected them of wrongdoing regarding the disappearance of Joseph and Simeon, as the following verse suggests.) “Jacob their father said to them: You have bereaved me: Joseph is not, and Simeon is not, and Benjamin you will take; all of these have come upon me” (Genesis 42:36). “Jacob their father said to them… [all of these have come upon me]” – Joseph is already not [with us], and Simeon is not, but it is incumbent “upon me” to produce twelve tribes. “Reuben said to his father, saying: Kill my two sons if I do not bring him back to you; place him in my charge, and I will return him to you” (Genesis 42:37). “Reuben said to his father…” – Rabbi [Yehuda HaNasi] says: This is a firstborn imbecile. Are your sons not my sons? I wonder. “He said: My son will not go down with you, for his brother is dead, and only he remains, and disaster will befall him on the path on which you will go; you will cause my old age to descend in sorrow to the grave” (Genesis 42:38). “He said: My son will not go down with you…” – Rabbi Ḥanina and Rabbi Marinos, both of them said in the name of Abba Nehorai: When a person would say a worthy statement before Rabbi Tarfon, he would say: “A knob and a flower [kaftor vaferaḥ].” (These were parts of the ornamentation of the candelabrum and referring to them indicates that the statement was pleasing. ) But when he would say nonsense, he would say: “My son will not go down with you.” (Just as Jacob refused to agree to Reuben’s suggestion, Rabbi Tarfon was indicating his refusal to agree with the statement that had been made. ) “On the path on which you will go; [you will cause my old age to descend in sorrow to the grave]” – but not in the house? (Was it only on the path that disaster could befall Benjamin? ) From here it is derived that the accuser accuses only in a time of danger.

Midrash Tanchuma, Miketz 8:4

Then Joseph commanded to fill their vessels with corn (Gen. 42:25). Upon their return to their father they related everything that had transpired. When their father asked: “Where is your brother Simeon?” They answered: “The man who rules that land is holding him captive until we bring our youngest brother to him.” Whereupon Jacob, their father, exclaimed: “Me have ye bereaved …Joseph is not, and Simeon is not.” … And Reuben spoke unto his father, saying: “Thou shalt slay my two sons” (ibid., vv. 36–37). “Fool,” he retorted, “are not your children, my children?” Then Judah told his brothers: “Let us not disturb the old man until all the bread is gone,” as it is said: And it came to pass, when they had eaten up the corn (ibid. 43:2). Thereupon Judah said: “Father, if Benjamin accompanies us, it is not certain whether he will be held or not, but if he does not join us, we shall all surely perish. Is it better to avoid the doubtful than to succumb to the inevitable? I will be surety for him; of my hand thou shalt require him (ibid., v. 9).” He sent Benjamin with them and told them: Take of the choice fruits of the land in your vessels, and carry down the man a present (ibid., v. 11). Hence it is written: Now Jacob saw that there was corn in Egypt.

Musar

Joseph accused his brothers of being spies to secure atonement for their sins, as seen in his actions of returning their money in their sacks, causing them distress throughout their journey and upon their return to their father. The brothers suffered greatly because of the money, serving as a form of atonement for their past actions of selling Joseph as a slave (Shemirat HaLashon, Book II 12:2).

Shemirat HaLashon, Book II 12:2

(Bereshith 42:9): "And Joseph remembered the dreams … and he said to them: 'You are spies, etc.'" In all of this his intent was to secure atonement for their sins," as it was [his intent] in (Ibid. 25): "And Joseph commanded that their vessels be filled with grain, that their money be returned, each to his sack, etc." And, in truth, the money caused them much grief in the beginning of their [return journey], when (Ibid. 27): "the one [Levi (according to Rashi)] opened his sack (28) … and their hearts went out, and each trembled to his brother, saying: 'What is this that G-d has done to us?'" And also at the end, when they came to their father (Ibid. 35): "And, as they emptied their sacks, behold, each (found) his money bundle in his sack, and they saw their money bundles, they and their father, and they were afraid." And also (Ibid. 43:18): "And the men were afraid, for they were brought into the house of Joseph … and they said: 'It is because of the money which was returned to our sacks, etc.'" They suffered greatly because of the money; this, to atone for them because of the money they had taken for him [in selling him as a slave].

Quoting Commentary

Ramban explains that the word "zeved" in Genesis 30:20 could be a composite word formed from "zeh bad," similar to other composite words in Hebrew like "madua" or "bagad." He connects the second part of "zeved" to the word "badim," meaning branches, which later came to mean "children." Onkelos translated "zeved tov" as a good portion, connecting it to the Aramaic word for provision. Ramban also discusses the interchange between the letters vav and beth in Hebrew words, providing examples from various texts and translations.

Ibn Ezra on Isaiah 1:25:4

בדיליך Thy tin. R. Moses Hakkohen remarks, that the names of the seven kinds of metal are not found in the Bible in the plural ; he forgets בדיליך, which is plural; the singular would be בדילֵך . (I. E. mentions in his Moznaim, sub voce היחידים, two exceptions: בדיליך ‘thy tin,’ and כספיהם ‘their silver’ (Gen. 42:25). R. Moses Hakkohen does not say the seven kinds of metal, but ועפרת זהב וכסף ונחשת וברזל ובדיל Gold, silver, brass, iron, tin, lead. I. E. makes seven out of these six by applying כסף to silver and mercury (כסף חי))

Ramban on Genesis 30:20:1

G-D HATH ‘Z’VADANI’ (ENDOWED) ME WITH A GOOD ‘ZEVED’ (DOWRY). The commentators have not found the source of this word in the Sacred Language. We could perhaps say that zeved is a composite word formed from zeh bad, just as is the word madua, [which is composed of the two words, mah dua, meaning “what is the opinion of this matter” or simply “why”] or the word bagad (Verse 11 here.) in its written form. [It is read, however, as two words: ba gad (good luck cometh.)] Since the vowel signs segol and patach interchange in many places, particularly in composite words, [the second segol in zeved could have come from the patach of bad: zeh bad]. So also in the word tzalmaveth, [which consists of the two words: tzeil maveth (the shade of death)], and the word biladai, [composed of bal ad (except unto, except unto me, or except me)]. And the second part (bad) of the word zeved comes from the word badim (branches), as in, ‘badei’ (staves) of accacia-wood; (Exodus 25:13.) And it brought forth ‘badim’ (branches), and shot forth sprigs. (Ezekiel 17:6.) The thick branches of a tree are called badim, and then the word was appropriated to mean “children,” as in, The first-born of death shall devour ‘badav’ (his sons); (Job 18:13.) His ill-founded ‘badav’ (sons). (Isaiah 16:6. See Rashi there, who explains the verse as follows: for most of Moab’s sons are illegitimate, etc.) Therefore Leah said that this son whom G-d had given her would be a good son for he will cause her husband to reside in her shadow, as “he will now ‘yizbleini’ (dwell with me) in my shadow.” Similarly, I have surely built Thee a house ‘z’vul’ (of habitation), (I Kings 8:13.) meaning “in order to abide in His shadow.” This was said in this fashion out of respect for the Supreme One, just as Solomon said, Behold, heaven and the heaven of heavens cannot contain Thee, how much less this house that I have builded! (Ibid., Verse 27.) Likewise, The sun and moon stand still ‘z’vulah’ (in their habitation), (Habakkuk 3:11.) meaning “stand still in the place where they abide,” as it is said, In them [the heavens] hath He set a tent for the sun. (Psalms 19:5.) Now Onkelos translated zeved tov as a good portion. I did not understand his reasoning until I saw in the Jerusalem Targum: (Found in our Targum Yonathan. The traditional Targumim (translations) of the Pentateuch are Onkelos, Yonathan, and Yerushalmi. The latter has not reached us in its entirety.) “The word of G-d has outfitted me (zavad) with good provision.” [Zavad is written here with two vavim instead of the beth with which the word zeved is written in the Torah.] From this I learned that both Onkelos and the Jerusalem Targum considered the word zeved of the Torah, which is spelled with the letter beth, as if it were written with the letter vav, and they connected it to the Aramaic language which translates the Hebrew word tzeidah (provision) as zvadim (provisions). Leah thus said that G-d had made this son a good provision and a good portion for her because her husband, due to her many children, will now live mainly with her, and thus she will be supported together with him when it is well with him. The vav and the beth are used interchangeably in our language in many places, such as: ta’avah (desire) written with a vav, (Above, 3:6.) and ta’avah, written with a beth; (Psalms 119:20.) geivi (My back) — [written with a vav] — I have given to the smiters, (Isaiah 50:6.) and, Upon ‘gabi’ (my back) — [written with a beth] — the plowers plowed. (Psalms 129:3.) So also, ‘Lekitzvei’ (To the bottoms) — [written with a beth] — of the mountains I went down, (Jonah 2:7.) is as if it were written, lekitzvei with a vav. Also, ‘Laparbor’ (For the precinct) — [written with a beth] — westward, four at the causeway, (I Chronicles 26:18.) serves as the basis of the word parvor, written with a vav, as it is written, By the chamber of Nethan-melech the officer, which was ‘baparvorim’ (in the precincts), (II Kings 23:11.) written with a vav, and the meaning of both forms, [whether written with a beth or vav] is the Court which is outside the wall. ‘Umigrash’ (And open land) round about the cities, (Numbers 35:2.) is rendered by the Jerusalem Targum as, uparvor. And so did the Jonathan Targum translate migrashoth (open lands) as parvoraya. (Ezekiel 27:28.) In the Mishnah we also find the vav and the beth interchange: “A tarvad (spoon)-full,” written with a vav, (Nazir VII, 2.) and in some editions it is written, tarbad, with a beth; “A board which has no levazbiz (edges),” written with a beth, (Pesachim 48b.) and in certain places they use the word lazbiz, written with a beth, (Kelim II, 3.) while in other places they use lazviz written with a vav. (Source is unknown to me.) Also, itztaba (a balcony), written with a beth, (Shabbath 7a.) and itztava, written with a vav, (Eirubin 77b.) and many other similar words. In the Jerusalem Talmud they also write avir (space) (Source is unknown to me.) with a beth in place of the usual vav, as they were not particular about that.

Targum

Yoseif filled their vessels with grain, replaced each man's money in his sack, and provided them with provisions for the journey. This is what he did for them. (Onkelos Genesis 42:25) Joseph commanded his servant to fill their vehicles with corn, return each man's money in his sack, and give them provisions for the way. And he did so for them. (Targum Jonathan on Genesis 42:25)

Onkelos Genesis 42:25

Yoseif gave orders—and their vessels were filled with grain, and each one’s money was replaced in his sack; and they were given provisions for the journey. This is what he did for them.

Targum Jonathan on Genesis 42:25

And Joseph commanded his servant to fill their vehicles with corn, and to return each man's money in his sack, and to give them provisions for the way. And he did so for them.

וַיִּשְׂא֥וּ אֶת־שִׁבְרָ֖ם עַל־חֲמֹרֵיהֶ֑ם וַיֵּלְכ֖וּ מִשָּֽׁם׃ 26 J So they loaded their asses with the rations and departed from there.
The brothers quickly departed with the corn they bought, as mentioned in the Torah. The term "exalted" in reference to God should be understood as elevation in rank and dignity. Joseph commanded his brothers to fill their vessels with grain, restore the silver to their sacks, and provide provisions for the journey. Rabbi Tarfon used the phrase "My son will not go down with you" to indicate disagreement with nonsensical statements. The Targums state that the brothers placed their grain purchases on their donkeys and left.

Commentary

The brothers loaded the corn they had bought onto their donkeys and left without delay, as mentioned in the Torah to emphasize their quick departure with their supplies.

Ibn Ezra on Genesis 42:26:1

[AND THEY LADED THEIR ASSES WITH THEIR CORN.] Which they had bought.

Or HaChaim on Genesis 42:26:1

וישאו…וילכו, They loaded…and went on their way. The Torah mentions this to show that they did not linger after their sacks had been filled. Unless the Torah wanted to make this point, the whole verse is unnecessary. We would all have assumed that the brothers carried their supplies with them.

Steinsaltz on Genesis 42:26

They loaded their grain that they had purchased onto their donkeys and went from there.

Jewish Thought

The term "exalted" in reference to God should be understood as elevation in rank and dignity, rather than in space. This is illustrated by examples such as "And his kingdom shall be exalted" and "Wherefore do ye exalt yourselves."

Guide for the Perplexed, Part 1 20:2

Whenever this term is employed in reference to God, it must be taken in the second sense: “Be thou exalted (rumah), O God, above the heavens” (Ps. 57:12).

Guide for the Perplexed, Part 1 20:3

In the same manner does the root nasa (to lift up) denote both elevation in space and elevation in rank and dignity. In the former sense it occurs in “And they lifted up (va-yisseü) their corn upon their asses” (Gen. 42:26) and there are many instances like this in which this verb has the meaning “to carry,” “to move” from place to place: for this implies elevation in space. In the second sense we have “And his kingdom shall be exalted” (ve-tinnase) (Num. 24:7); “And he bare them, and carried them” (va-yenasseëm) (Isa. 63:9); “Wherefore do ye exalt yourselves” (titnasseü) (Num. 16:3).

Midrash

Joseph commanded his brothers to fill their vessels with grain, restore the silver to their sacks, and provide provisions for the journey. When the brothers found the silver in their sacks, they were afraid and Jacob suspected them of wrongdoing. Reuben offers to take responsibility for Benjamin, but Jacob refuses, fearing disaster. Rabbi Tarfon used the phrase "My son will not go down with you" to indicate disagreement with nonsensical statements. The text teaches that the accuser only accuses in times of danger.

Bereshit Rabbah 91:9

“Joseph commanded to fill their vessels with grain, and to restore each man's silver to his sack, and to give them provisions for the way, and he did so to them” (Genesis 42:25). “They loaded their grain onto their donkeys, and went from there” (Genesis 42:26). “One of them opened his sack to give feed to his donkey at the inn. He saw his silver; behold, it was in the opening of his sack” (Genesis 42:27). “He said to his brothers: My silver was returned and, behold, it is in my sack. Their hearts sank, and they trembled one with another, saying: What is this that God has done to us?” (Genesis 42:28). “Joseph commanded to fill…They loaded their grain onto their donkeys…One of them opened…Each one said to his brother.” (The last citation is a paraphrase of Genesis 42:28.) When Rabbi Simon bar Zevida died, Rabbi Ela entered and began [his eulogy] for him: “But wisdom, where will it be found? …It is vanished from the eyes of all living… The deep says: It is not…” (Job 28:12, 21, 14). There are four matters that are essential for the world’s needs, and all of them have replacements. These are: “For there is a source of silver and a place where gold is refined. Iron is taken from the dust, and copper is smelted from rock” (Job 28:1–2). But when a Torah scholar dies, we cannot find a replacement for him. Rabbi Levi said: When the tribes found something, (Whey they found the silver that had been returned to the sack. ) it is written: “Their hearts sank”; we who lost Rabbi Simon, all the more so. “They came to their father Jacob, to the land of Canaan, and they told him all that had befallen them, saying” (Genesis 42:29). “They came to their father Jacob…[and they told him all that had befallen [hakorot] them]” – it teaches that the matters weighed heavily upon them like beams [kekorot]. (Like the beams of an olive-press that weigh heavily upon the olives.) “The man, lord of the land, spoke harshly with us, and accused us as spies of the land” (Genesis 42:30). “It was as they were emptying their sacks, and, behold, each man's packet of silver was in his sack. They and their father saw their bags of silver, and they were afraid” (Genesis 42:35). “The man, lord of the land, spoke… It was as they were emptying their sacks…” – it teaches that their father suspected them. (When Jacob saw the silver, he suspected them of stealing it, and therefore also suspected them of wrongdoing regarding the disappearance of Joseph and Simeon, as the following verse suggests.) “Jacob their father said to them: You have bereaved me: Joseph is not, and Simeon is not, and Benjamin you will take; all of these have come upon me” (Genesis 42:36). “Jacob their father said to them… [all of these have come upon me]” – Joseph is already not [with us], and Simeon is not, but it is incumbent “upon me” to produce twelve tribes. “Reuben said to his father, saying: Kill my two sons if I do not bring him back to you; place him in my charge, and I will return him to you” (Genesis 42:37). “Reuben said to his father…” – Rabbi [Yehuda HaNasi] says: This is a firstborn imbecile. Are your sons not my sons? I wonder. “He said: My son will not go down with you, for his brother is dead, and only he remains, and disaster will befall him on the path on which you will go; you will cause my old age to descend in sorrow to the grave” (Genesis 42:38). “He said: My son will not go down with you…” – Rabbi Ḥanina and Rabbi Marinos, both of them said in the name of Abba Nehorai: When a person would say a worthy statement before Rabbi Tarfon, he would say: “A knob and a flower [kaftor vaferaḥ].” (These were parts of the ornamentation of the candelabrum and referring to them indicates that the statement was pleasing. ) But when he would say nonsense, he would say: “My son will not go down with you.” (Just as Jacob refused to agree to Reuben’s suggestion, Rabbi Tarfon was indicating his refusal to agree with the statement that had been made. ) “On the path on which you will go; [you will cause my old age to descend in sorrow to the grave]” – but not in the house? (Was it only on the path that disaster could befall Benjamin? ) From here it is derived that the accuser accuses only in a time of danger.

Targum

In Genesis 42:26, Onkelos states that the brothers placed their grain purchases on their donkeys and left. Targum Jonathan conveys the same idea, mentioning that they laid their corn on their asses and departed.

Onkelos Genesis 42:26

They placed their purchases of grain on their donkeys and they departed from there.

Targum Jonathan on Genesis 42:26

And they laid their corn upon their asses and went thence.

וַיִּפְתַּ֨ח הָאֶחָ֜ד אֶת־שַׂקּ֗וֹ לָתֵ֥ת מִסְפּ֛וֹא לַחֲמֹר֖וֹ בַּמָּל֑וֹן וַיַּרְא֙ אֶת־כַּסְפּ֔וֹ וְהִנֵּה־ה֖וּא בְּפִ֥י אַמְתַּחְתּֽוֹ׃ 27 J As one of them was opening his sack to give feed to his ass at the night encampment, he saw his money right there at the mouth of his bag.
One brother, possibly Levi or Reuben, found the silver strategically placed by Joseph in his sack at an inn, causing worry among the brothers as they returned home. The Midrash highlights the anxiety and fear caused by the discovery of the silver, leading to accusations and potential disaster. The principle of tit for tat is illustrated in the story, emphasizing justice in poetic ways. Targum Onkelos and Targum Jonathan provide specific details about the brother finding the money in his bag while feeding his donkey at the inn.

Commentary

One of the brothers opened his sack at an inn to feed his donkey, finding the silver in the mouth of the bag, possibly due to having a weak donkey. The brother was Levi, left alone without his companion Shimon. Joseph strategically placed the money so only one brother would find it before they returned home, causing them maximum worry. The term "amtachath" may refer to a large sack with compartments, and the money was placed in one of these compartments. This brother opened the sack to feed all the donkeys, while the others waited to examine their sacks at their father's house. The definitive article "ha-echad" may indicate that the brother was the firstborn, possibly Reuben. The inn where the brother opened his sack was not a general lodging place, as indicated by the term "בַמלון."

Ibn Ezra on Genesis 42:27:1

AND AS ONE OF THEM OPENED. Va-yiftach ha-echad means, and one of them opened. The reference is possibly to Reuben, as he was the first born. In this case ha-echad (one of them) means the first in number. (The term one (ha-echad) has the definite article prefixed to it. Thus it means the number one or the first one, that is, the eldest. If Scripture had meant one of them, it would have read echad.)

Radak on Genesis 42:27:1

ויפתח האחד, one of them. According to a homiletic comment quoted by Rashi, the definitive article at the beginning of the word האחד is a hint that this was Levi, who, through his buddy Shimon having been detained by Joseph, was now “the one,” i.e. left alone without his closest companion.

Radak on Genesis 42:27:2

בפי אמתחתו, Joseph had instructed that the money of one of them should be not just placed back in his sack, but should be placed near the top so that he would find it immediately he opened the sack. The money of the other brothers had been placed somewhere in the middle section of their respective containers, or even at the very bottom. If the money of all of them had been placed near the top of their bags they would see it as soon as they started giving fodder to their beasts, and they would turn around to Egypt pointing out that someone had made a mistake. They would be anxious to clear themselves of the danger of being accused of an additional crime, of being thieves. Joseph had therefore taken precautions that only one of them should find his money before they would get home. He had arranged matters in a way to cause them maximum worry.

Ramban on Genesis 42:27:1

AND AS ONE OF THEM OPENED HIS SACK. One of them opened his sack in the inn to give therefrom some fodder to his ass, while the others did not open their sacks until they were with their father, just as it says, And it came to pass as they emptied their sacks, (Verse 35 here.) for perhaps the others took straw for their asses, lest they consume their entire loads on the way. But the one who opened the sack on the way had a weak ass, which required fodder, and he thus found the money in the mouth of his bag (‘amtachto’). Now Rashi writes that amtachath is the sack, but Onkelos translated it as “load.” It appears from Onkelos’ opinion that each one in order to equalize his load, had large sacks and small sacks, and the total load of each one is called amtachath. Thus it happened that one of them found his money at the mouth of the particular sack he opened, while it did not happen to the others until they emptied all their sacks. It seems plausible to me that amtachath is a large sack containing two sides, known in the language of the Talmud as matrata, (Kethuboth 110 a: hafuchi matrata lamah li, meaning that if a person is carrying two leather sacks of equal weight on his right and left shoulders, why should he change one sack for the other? (See Rashi there.)) and the money of each one was put at the mouth of one of the sides. Now it so happened that one of them opened the side where the money lay, but it did not happen to the others. This kind of sack is called amtachath because it stretches (yimtach) at the sides.

Rashi on Genesis 42:27:1

ויפתח האחד literally, AND THE ONE OPENED HIS SACK — This was Levi who remained alone (one) being without Simeon his companion (cf Targum Jonathan).

Rashi on Genesis 42:27:2

במלון means the place where they stayed over night — THE INN.

Rashi on Genesis 42:27:3

אמתחתו is the sack (שק) just mentioned.

Rav Hirsch on Torah, Genesis 42:27:1

Das Verhältnis von שק zu אמתחת ist dunkel. שק, von שקק, wahrscheinlich gleichbedeutend mit נסק, wovon ק וגו׳oאם אֶ hinaufsteigen, ein Tragmittel, von der Wurzel des Hinaufsteigens gebildet, wie סַל Korb von אמתחת .סלל von מתח ausdehnen, scheint einen größeren, dehnbaren Behälter zu bedeuten, in welchem mehrere Säcke und Bündel zusammen bewahrt werden. Es ist ja auch nicht wahrscheinlich, daß das Geld in den Kornsack gelegt worden sei, in welchem es ja leicht unter das Getreide gekommen wäre, ohne sofort sichtbar zu werden.

Siftei Chakhamim, Genesis 42:27:1

This was Leivi because he was left alone... [Rashi knows it was Leivi] because otherwise, why does it say, “The one”?

Siftei Chakhamim, Genesis 42:27:2

At the place they stayed overnight. [Rashi is saying:] Do not think that since it is written בַמלון [rather than בְמלון] it means the place set for all wayfarers to stay. For if so Scripture should have written, “They came to the מלון,” and only afterward say, “The one opened his sack...at the מלון.”

Siftei Chakhamim, Genesis 42:27:3

It is the sack. Rashi says, “It is the sack,” rather than simply saying, “Sack,” because he is answering the question: At the beginning of the verse it is written, “One of them opened his sack.” And afterwards it is written, “For behold it was in the opening of his bag.” Does this not imply it was not the [abovementioned] sack? Thus Rashi explains, “It is the sack.” In other words, the bag mentioned here is the same sack mentioned before.

Steinsaltz on Genesis 42:27

On their way back to Canaan, one of them opened his sack to give feed to his donkey at the lodging place. He saw his silver, and behold, it was in the opening of his sack.

Tur HaArokh, Genesis 42:27:1

ויפתח האחד את שקו, “the one opened his sack;” Noachmanides writes that the emphasis on האחד, “the one,” means that the other brothers did not bother, at that stage, to open their sacks and to examine their contents. They waited till they had arrived back at their father’s house. Perhaps the reason why this one brother opened his sack (the one containing fodder) may have been that his donkey was relatively weak and needed something more than straw to keep up its strength. Onkelos who translated the word אמתחת as טוענא, a carrying bag, wants to tell us that the most commonly used container to carry and transport loads was called שק, sack, whereas containers containing personal effects, such as are carried in briefcases nowadays, were called אמתחת, travel bag. Well to do travelers frequently had several of the latter. Sometimes these travel bags were also used to balance the loads carried in sacks. It was therefore surprising to find one’s money in a sack intended to carry grain, rather than in one of the travel bags. In our example the אמתחת appears to have been carried inside the sack of grain, at the op of it, as a security precaution, maybe. The very term אמתחת may imply that this bag had compartments, and that different objects would be enclosed in different compartments. A simpler explanation is that the brother who opened his sack did so in order to give fodder to all their donkeys. My father, blessed be his memory, the רא'ש, says that the brother referred to as “the one,” was Levi, who though normally inseparable from Shimon, was now “alone,” seeing Shimon had been detained by Joseph in Egypt. Seeing that Levi was leading two donkeys, his own and that of his brother Shimon, as he already had occasion to dip more deeply into the sack of Shimon, he found the money at the bottom. The other brothers, each of whom had only one donkey to feed, had not yet had to dip so deeply into their sacks.

Tze'enah Ure'enah, Miketz 75

“One of them was opening his sack” [42:27]. Levi opened his sack on the road and wanted to feed his donkey. He found that he had the silver in his sack. The brothers were all afraid and said: what has the Holy One done to us that the silver came into our sacks? When they came to their father, they told everything to their father. Their father responded: you have killed me. Joseph is gone and Simeon is also gone, and you want to take Benjamin from me. Jacob suspected that his children had sold Simeon and they also wanted to sell Benjamin. (Rashi, Genesis, 42:27, 28, 36.)

Midrash

Joseph gave his brothers grain, returned their silver to their sacks, and sent them on their way, leading to anxiety and fear when they discovered the silver. Jacob suspected foul play, leading to Reuben offering to take responsibility for Benjamin. Rabbi Tarfon's response to a nonsensical statement is compared to Jacob's refusal to let Benjamin go, highlighting the potential for disaster on the journey. The text also emphasizes the irreplaceable loss of a Torah scholar compared to other worldly needs, and the tendency for accusations to arise in times of danger.

Bereshit Rabbah 91:9

“Joseph commanded to fill their vessels with grain, and to restore each man's silver to his sack, and to give them provisions for the way, and he did so to them” (Genesis 42:25). “They loaded their grain onto their donkeys, and went from there” (Genesis 42:26). “One of them opened his sack to give feed to his donkey at the inn. He saw his silver; behold, it was in the opening of his sack” (Genesis 42:27). “He said to his brothers: My silver was returned and, behold, it is in my sack. Their hearts sank, and they trembled one with another, saying: What is this that God has done to us?” (Genesis 42:28). “Joseph commanded to fill…They loaded their grain onto their donkeys…One of them opened…Each one said to his brother.” (The last citation is a paraphrase of Genesis 42:28.) When Rabbi Simon bar Zevida died, Rabbi Ela entered and began [his eulogy] for him: “But wisdom, where will it be found? …It is vanished from the eyes of all living… The deep says: It is not…” (Job 28:12, 21, 14). There are four matters that are essential for the world’s needs, and all of them have replacements. These are: “For there is a source of silver and a place where gold is refined. Iron is taken from the dust, and copper is smelted from rock” (Job 28:1–2). But when a Torah scholar dies, we cannot find a replacement for him. Rabbi Levi said: When the tribes found something, (Whey they found the silver that had been returned to the sack. ) it is written: “Their hearts sank”; we who lost Rabbi Simon, all the more so. “They came to their father Jacob, to the land of Canaan, and they told him all that had befallen them, saying” (Genesis 42:29). “They came to their father Jacob…[and they told him all that had befallen [hakorot] them]” – it teaches that the matters weighed heavily upon them like beams [kekorot]. (Like the beams of an olive-press that weigh heavily upon the olives.) “The man, lord of the land, spoke harshly with us, and accused us as spies of the land” (Genesis 42:30). “It was as they were emptying their sacks, and, behold, each man's packet of silver was in his sack. They and their father saw their bags of silver, and they were afraid” (Genesis 42:35). “The man, lord of the land, spoke… It was as they were emptying their sacks…” – it teaches that their father suspected them. (When Jacob saw the silver, he suspected them of stealing it, and therefore also suspected them of wrongdoing regarding the disappearance of Joseph and Simeon, as the following verse suggests.) “Jacob their father said to them: You have bereaved me: Joseph is not, and Simeon is not, and Benjamin you will take; all of these have come upon me” (Genesis 42:36). “Jacob their father said to them… [all of these have come upon me]” – Joseph is already not [with us], and Simeon is not, but it is incumbent “upon me” to produce twelve tribes. “Reuben said to his father, saying: Kill my two sons if I do not bring him back to you; place him in my charge, and I will return him to you” (Genesis 42:37). “Reuben said to his father…” – Rabbi [Yehuda HaNasi] says: This is a firstborn imbecile. Are your sons not my sons? I wonder. “He said: My son will not go down with you, for his brother is dead, and only he remains, and disaster will befall him on the path on which you will go; you will cause my old age to descend in sorrow to the grave” (Genesis 42:38). “He said: My son will not go down with you…” – Rabbi Ḥanina and Rabbi Marinos, both of them said in the name of Abba Nehorai: When a person would say a worthy statement before Rabbi Tarfon, he would say: “A knob and a flower [kaftor vaferaḥ].” (These were parts of the ornamentation of the candelabrum and referring to them indicates that the statement was pleasing. ) But when he would say nonsense, he would say: “My son will not go down with you.” (Just as Jacob refused to agree to Reuben’s suggestion, Rabbi Tarfon was indicating his refusal to agree with the statement that had been made. ) “On the path on which you will go; [you will cause my old age to descend in sorrow to the grave]” – but not in the house? (Was it only on the path that disaster could befall Benjamin? ) From here it is derived that the accuser accuses only in a time of danger.

Musar

The principle of מדה כנגד מדה, tit for tat, is illustrated in the story of Jacob deceiving his father with goat skins and later experiencing alarm when his sons deceive him with goat blood. Yehudah is deceived by Tamar using the same words he used to deceive his father. The punishment fitting the crime is emphasized throughout the text, showing how G–d orchestrates justice in a poetic manner. The commentary is credited to a book called דברי שלום.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Derekh Chayim, Miketz 9

ויחרדו איש אל אחיו . We find an outstanding example of how G–d employs the principle of מדה כנגד מדה, tit for tat, in this paragraph. When Jacob masqueraded as his twin brother Esau in order to obtain the blessing from his father, the Torah spoke about the עורות גדיי העזים, "the skins of the goats," with which he covered the smooth skin of his arms (Genesis 27,16). G–d punished him for this when the brothers dipped Joseph's coat in the blood of the goat they slaughtered in order to deceive their father. Jacob caused his father חרדה, great alarm, when Isaac realized that he had blessed Jacob instead of Esau. The brothers caused their father great alarm when they asked him to determine if the blood-drenched coat was Joseph's. Yehudah, who had deceived his father, was in turn deceived by Tamar who challenged him with the identical words Yehudah had used to his father at the time, i.e. 38,25) !הכר נא). Now, when the "one" i.e. Levi (who had been separated from Shimon whom Joseph had imprisoned) opened his sack and found his money, he experienced alarm. The expression והנה … ויאמר אל אחיו ויחרדו איש אל אחיו … מה זאת עשה אלוקים לנו in 42 27-28, parallels the time when Shimon and Levi had announced the approach of Joseph with the words: הנה בעל החלומות בא ויאמרו איש אל אחיו in 37, 19. The latter words correspond to what they had said to their father in 37,32: זאת מצאנו. When we keep this in mind, we understand a number of words in these paragraphs which otherwise appear superfluous. The Torah wanted to direct our attention to the manner in which G–d made the punishment fit the crime. The author credits the above comments to a book called .דברי שלום

Targum

In Genesis 42:27, Onkelos states that one of the brothers found his money in the opening of his bag while feeding his donkey. Targum Jonathan provides a more specific account, mentioning that it was Levi who found the money in the mouth of his pannier after opening his sack to feed his donkey at the place of lodging.

Onkelos Genesis 42:27

The one opened his sack, to feed his donkey where they stayed overnight, and he saw his money, for behold it was in the opening of his bag.

Targum Jonathan on Genesis 42:27

Levi, who had been left without Shimeon his companion, opened his sack to give food to his ass at the place of lodging, and saw his money: behold, it was in the mouth of his pannier.

וַיֹּ֤אמֶר אֶל־אֶחָיו֙ הוּשַׁ֣ב כַּסְפִּ֔י וְגַ֖ם הִנֵּ֣ה בְאַמְתַּחְתִּ֑י וַיֵּצֵ֣א לִבָּ֗ם וַיֶּֽחֶרְד֞וּ אִ֤ישׁ אֶל־אָחִיו֙ לֵאמֹ֔ר מַה־זֹּ֛את עָשָׂ֥ה אֱלֹהִ֖ים לָֽנוּ׃ 28 J And he said to his brothers, “My money has been returned! It is here in my bag!” Their hearts sank; and, trembling, they turned to one another, saying, “What is this that God has done to us?”
The brothers found their money in their sacks, feeling it was punishment for past sins, including selling Joseph into slavery. Rabbi Simon bar Zevid and Rabbi Levi were eulogized, emphasizing the irreplaceability of Torah scholars. The text discusses how all concepts in the Prophets and Hagiographa are contained in the Torah. Rabbi Yoḥanan contemplates if everything in the Writings is alluded to in the Torah. In Proverbs and Job, foolishness and feeling humiliated by God are discussed. Joseph's brothers were shocked and confused when they found their money in their sacks, wondering why God had done this to them (Onkelos Genesis 42:28, Targum Jonathan on Genesis 42:28).

Commentary

The brothers were shocked and confused when they found their money in their sacks, feeling that it was a punishment from God for their past sins, including selling Joseph into slavery. They were perplexed by the situation, feeling that it was a form of retribution that they did not fully understand.

Chizkuni, Genesis 42:28:1

מה זאת עשה אלוקים לנו, “what is the meaning of this that G-d has done to us?” They could understand that their brother had been incarcerated as punishment for what they had done to Joseph, when they had not responded to his pleas. They knew that it is the custom of G-d to match the punishment to the crime/sin. But they could not figure out how G-d could punish them by having their money returned to them. This would be the reverse of punishment, as the sinner goes rewarded instead of punished.

Rabbeinu Bahya, Bereshit 42:28:1

מה זאת עשה אלו-הים לנו, “What is this that G’d had done to us?” They felt that G’d had repaid them for their deception of their father by now making them the victim of deception.

Radak on Genesis 42:28:1

ויצא לבם, as Joseph expected, discovery of the money was a major shock for them. The expression used by the Torah for this emotion is also found in Song of Songs 5,6 נפשי יצאה בדברו, “I fainted because of what he said.”

Rashbam on Genesis 42:28:1

מה זאת עשה, how can this be a retribution by G’d in the nature of “tit for tat,” that He has added money for us!? How could we profit by our sin to become enriched by it?

Rashi on Genesis 42:28:1

וגם הנה באמתחתי AND, LO, IT IS EVEN IN MY SACK — the money also (גם) is in it together with the grain.

Rashi on Genesis 42:28:2

מה זאת עשה אלהים לנו WHAT IS THIS THAT GOD HATH DONE UNTO US by bringing us into the danger of this accusation? For the money can only have been put back into our sacks in order to bring an accusation against us.

Rav Hirsch on Torah, Genesis 42:28:1

Der Schreck war um so größer, da er sein Geld in seinem Beutel wiederfand, es daher auf eine persönliche Anklage abgesehen zu sein schien. Daß Josef überhaupt ihnen noch diese Verlegenheit bereitete, war ganz im Plane des Ganzen. Er wollte sich ihnen eben völlig als שליט zeigen, wie er alles mit ihnen machen könnte, was er wollte.

Sforno on Genesis 42:28:1

מה זאת עשה אלוקים לנו?. Why would G’d put such ideas in the heart of a person (the ruler) who described himself as “G’d-fearing?” This is also why later, after the goblet had been found in the sack of Binyamin, the brothers offered themselves as slaves to Joseph, feeling that this would be the appropriate punishment for their having sold Joseph into slavery. (43,18). Still, they felt that selling Joseph had not been intended to be detrimental to him; rather seeing they had considered themselves endangered by him as a רודף, they considered this at the time as mild compared to killing him, which they thought they were entitled to do. The very fact that they had not killed him at the time they had considered as proof of their brotherly love

Siftei Chakhamim, Genesis 42:28:1

To cause us to be falsely accused... Accordingly, “What is this?” means: “What evil is this?” It does not mean, “What good [is this, that our money was returned]?” Otherwise, why does it say, “And they trembled”?

Steinsaltz on Genesis 42:28

He said to his brothers: My silver that I paid for the produce was returned, and behold, it is in my sack. Their hearts sank in shock, and they trembled one with another, saying: What is this that God has done to us? They could not understand how this had happened, and they sensed that the strange and unusual events had befallen them as a punishment for their sins.

Midrash

Rabbi Simon bar Zevid was eulogized by Rabbi Eila, questioning how to replace a Torah scholar. Rabbi Levi referenced the tribes finding a lost item in Egypt to emphasize the loss. Similarly, when Rabbi Simon bar Zavdi died, Rabbi Ila eulogized him, reflecting on the irreplaceability of wisdom. In another commentary, it is noted that Jacob suspected his sons of wrongdoing when they found silver in their sacks, leading to tension among them. Additionally, Reuben's offer to Jacob to take responsibility for Benjamin is criticized, and Rabbi Tarfon's response to nonsensical statements is compared to Jacob's refusal.

Bereshit Rabbah 91:9

“Joseph commanded to fill their vessels with grain, and to restore each man's silver to his sack, and to give them provisions for the way, and he did so to them” (Genesis 42:25). “They loaded their grain onto their donkeys, and went from there” (Genesis 42:26). “One of them opened his sack to give feed to his donkey at the inn. He saw his silver; behold, it was in the opening of his sack” (Genesis 42:27). “He said to his brothers: My silver was returned and, behold, it is in my sack. Their hearts sank, and they trembled one with another, saying: What is this that God has done to us?” (Genesis 42:28). “Joseph commanded to fill…They loaded their grain onto their donkeys…One of them opened…Each one said to his brother.” (The last citation is a paraphrase of Genesis 42:28.) When Rabbi Simon bar Zevida died, Rabbi Ela entered and began [his eulogy] for him: “But wisdom, where will it be found? …It is vanished from the eyes of all living… The deep says: It is not…” (Job 28:12, 21, 14). There are four matters that are essential for the world’s needs, and all of them have replacements. These are: “For there is a source of silver and a place where gold is refined. Iron is taken from the dust, and copper is smelted from rock” (Job 28:1–2). But when a Torah scholar dies, we cannot find a replacement for him. Rabbi Levi said: When the tribes found something, (Whey they found the silver that had been returned to the sack. ) it is written: “Their hearts sank”; we who lost Rabbi Simon, all the more so. “They came to their father Jacob, to the land of Canaan, and they told him all that had befallen them, saying” (Genesis 42:29). “They came to their father Jacob…[and they told him all that had befallen [hakorot] them]” – it teaches that the matters weighed heavily upon them like beams [kekorot]. (Like the beams of an olive-press that weigh heavily upon the olives.) “The man, lord of the land, spoke harshly with us, and accused us as spies of the land” (Genesis 42:30). “It was as they were emptying their sacks, and, behold, each man's packet of silver was in his sack. They and their father saw their bags of silver, and they were afraid” (Genesis 42:35). “The man, lord of the land, spoke… It was as they were emptying their sacks…” – it teaches that their father suspected them. (When Jacob saw the silver, he suspected them of stealing it, and therefore also suspected them of wrongdoing regarding the disappearance of Joseph and Simeon, as the following verse suggests.) “Jacob their father said to them: You have bereaved me: Joseph is not, and Simeon is not, and Benjamin you will take; all of these have come upon me” (Genesis 42:36). “Jacob their father said to them… [all of these have come upon me]” – Joseph is already not [with us], and Simeon is not, but it is incumbent “upon me” to produce twelve tribes. “Reuben said to his father, saying: Kill my two sons if I do not bring him back to you; place him in my charge, and I will return him to you” (Genesis 42:37). “Reuben said to his father…” – Rabbi [Yehuda HaNasi] says: This is a firstborn imbecile. Are your sons not my sons? I wonder. “He said: My son will not go down with you, for his brother is dead, and only he remains, and disaster will befall him on the path on which you will go; you will cause my old age to descend in sorrow to the grave” (Genesis 42:38). “He said: My son will not go down with you…” – Rabbi Ḥanina and Rabbi Marinos, both of them said in the name of Abba Nehorai: When a person would say a worthy statement before Rabbi Tarfon, he would say: “A knob and a flower [kaftor vaferaḥ].” (These were parts of the ornamentation of the candelabrum and referring to them indicates that the statement was pleasing. ) But when he would say nonsense, he would say: “My son will not go down with you.” (Just as Jacob refused to agree to Reuben’s suggestion, Rabbi Tarfon was indicating his refusal to agree with the statement that had been made. ) “On the path on which you will go; [you will cause my old age to descend in sorrow to the grave]” – but not in the house? (Was it only on the path that disaster could befall Benjamin? ) From here it is derived that the accuser accuses only in a time of danger.

Ein Yaakov (Glick Edition), Taanit 1:37

Once more R. Jochanan met the child of Resh Lakish, while sitting and reading the passage (Pro. 19, 3) The folly of man perverteth his way and against the Lord will his heart rage. R. Jochanan sat and wondered, saying: "Is there then anything written in the Hagiographa, of which there is not even a hint in the Pentateuch?" Is there not a hint of this in the Pentateuch?" remarked the child to him. "Behold it is written (Gen. 42, 28) And their heart failed them and they were afraid, saying one unto another, what is this that God hath done unto us? [and was it not their own folly in selling their brother, that brought the sons of Jacob into their sad plight?]" R. Jochanan raised his eyes in a desire to gaze [in admiration] at the child, when the mother of the child immediately took it away, remarking: "Go away from him, or he may do unto thee what he did unto thy father."

Kohelet Rabbah 5:11:4

When Rabbi Simon bar Zevid died, Rabbi Eila got up and eulogized him with these verses: “But wisdom, where shall it be found.… Man does not know its value” (Job 28:12–13). “It is hidden from the eyes of all living” (Job 28:21). “The depths say: It is not in me” (Job 28:14). If so, a Torah scholar who died, how can we find his replacement? There are four items that are commonly used in the world, and all of them, if they are eliminated, they have replacements. They are: “For there is a source for silver, and a place for gold that they refine; iron is taken from the dust, and bronze is molten from stone” (Job 28:1–2). But, a Torah scholar who died, who will bring us his replacement? We lost Rabbi Simon; who will bring us his replacement? Rabbi Levi said: The tribes found a lost item (The sons of Jacob found that the money they had paid to purchase produce in Egypt had been returned to their sacks.) and wondered, and their hearts sank, as it is stated: “Their hearts sank and they trembled” (Genesis 42:28). We, who lost Rabbi Simon bar Zevid, all the more so.

Shir HaShirim Rabbah 6:2:5

When Rabbi Simon bar Zavdi died, Rabbi Ila entered and eulogized him. “But wisdom, where will it be found, and where is the place of understanding?” (Job 28:12). “The deep says: It is not in me; and the sea says: It is not with me” (Job 28:14). “It is vanished from the eyes of all living and hidden from the birds of the heavens” (Job 28:21). There are four elements that are crucial for the function of the world, but if they are lost they have replacements. These are: “For there is a source of silver and a place where gold is refined. Iron is taken from the dust, and copper is smelted from rock” (Job 28:1–2). A Torah scholar, if he dies, who will bring us his replacement? We, who lost Rabbi Simon, where will we find someone like him? Rabbi Levi said: The tribes found a lost item, and it is written: “Their hearts sank and they trembled” (Genesis 42:28). (The sons of Jacob were fearful when they found that the money of one of them had been returned to his sack, despite the fact that, generally speaking, finding money is cause for celebration.) We, who lost Rabbi Simon bar Zavdi, from where will we find his replacement? That is, “but wisdom, where will it be found?”

Quoting Commentary

The text discusses how all concepts and laws found in the Prophets and Hagiographa are contained in the Torah, as seen in various commentaries and discussions among the sages. The sages toiled to find many hints in the Torah of matters explicitly stated in the Holy Scripture, with examples such as ethical concepts and rules for proper conduct inferred from verses in the Torah. This understanding led to the belief that Moses referred to everything in the Prophets and Hagiographa in the Torah.

Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part II 5:1

ALL CONCEPTS AND LAWS FOUND IN THE PROPHETS AND HAGIOGRAPHA ARE CONTAINED IN THE TORAH IT IS WELL-KNOWN how, in Ta’anis 9b, R. Yohanan asked rhetorically: “Is it possible that there is something in the Hagiographa to which Moses did not allude in the Torah?” (The quoted gemara states in full: “Another time R. Yohanan met the child of Resh Lakish and said to him: ‘Tell me the verse [you learned today in school]’. The boy replied: ‘The foolishness of man perverts his way; and his heart frets against the Lord’ (Prov. 19:3). After pondering for a while over the matter, R. Yohanan said, ‘Is it possible that there is something in the Hagiographa to which Moses did not allude in the Torah? Said the boy: ‘Is this verse not alluded to in the Torah? Is it not written, ‘Their heart failed them, and they turned trembling one to another saying: What is this that God has done to us?’ (Gen. 42:28). R. Yohanan lifted his eyes and looked at the boy in astonishment….”) In the Midrash Rabbah to Naso 10, it also states, “[You will find that in this section Moses intimated that Samson would become a Nazirite]. This is to teach you that there is nothing in the Prophets and Hagiographa that Moses did not refer to in the Torah.” (There the Midrash applies the word “man” in Num. 6:2, “…A man or woman who clearly utters a Nazirite vow….,” to the angel who came to instruct the parents of Samson that he was to be raised as a Nazir.) It is because of this understanding that the [sages] toiled and searched, striving to find many hints in the Torah of matters that were explicitly stated in the Holy Scripture [of the Prophets and Hagiographa]. [For example, in Tractate Yoma 38b, the Gemara asks from where it is known that “the mention of a righteous one is for a blessing.” The Gemara first argues that [this is obvious], as it is known from an [explicit] verse [in Proverbs 10:7]. The [Gemara] then [clarifies the issue] and determines that the real question is where this concept is known in the Torah. See also [the eighth] chapter [of Bava Kamma entitled] Ha-hovel, [which demonstrates] that the Sages labored and found many ethical concepts and rules for proper conduct [that are alluded to] in the verses of the Torah. (See Bava Kamma 92a–b, which cites sixteen different exchanges between Rava and Rabbah the son of Mari, regarding rules of conduct in daily life that are inferred mainly from the Torah. This is a strong proof that the sages devoted significant effort to infer these concepts from the Torah. Examples discussed there include: “Eat early in the day in summer because of the heat, [and early in the] day in winter because of the cold”; “If your friend calls you a donkey, take a saddle off a donkey and place it on your back” (in other words, a person should accept the insult without argument); “If you follow after a man of means, you will take away chunks of fat for yourself” – if you associate with the wealthy, some of their substance will rub off on you.)

Rashi on Proverbs 19:3:1

A man’s folly perverts his way Harm comes upon him because of his sin, because his folly perverts his way and he commits sins for which he is punished; and when the trouble befalls him, his heart is wroth with the Holy One, blessed be He, and he questions the Divine standard of justice, e.g. Joseph’s brothers, who said (Gen. 42:28): “What is this that God has done to us?”

Talmud

Rabbi Yoḥanan contemplates whether everything in the Writings is alluded to in the Torah, with a child pointing out an example of this in Genesis. In another commentary, Rebbi Illai eulogizes Rebbi Simeon ben Zevid by comparing his loss to the irreplaceable nature of a scholar, citing quotes from Job to emphasize the value of wisdom and the uniqueness of a scholar.

Jerusalem Talmud Horayot 3:5:5

(The homily here is a considerably shortened version of one in Berakhot 1:8 (5c l. 29; Notes 322–324) where R. Illai (La) notes that 4 useful things mentioned in Job can be replaced when lost. Text B has the full quotes but still lacks the necessary introduction. The homily of R. Levi is unchanged.) When Rebbi Simeon ben Zevid died, Rebbi Illai rose and eulogized him. But silver has a source (In religious learning.) , etc. Iron is taken from dust (Job 28:2.) , etc. Those, if they are lost, have replacement. But a scholar who died, who can bring us one similar to him? Wisdom, where can it be found (Job 28:20.) , etc. It is hidden from the eyes of all living (Job 28:21.) , etc. Rebbi Levi said, if the brothers of Joseph lost their spirit because they found a find, as it is written, they lost their spirit (Gen. 42:28.) , we, who lost Rebbi Simeon bar Zevid, so much more (Note in G the unusual form עַל אַחַת כַּמָּה וְאַחַת כַּמָּה for the common עַל אַחַת כַּמָּה וְכַמָּה “so much more”.) !

Taanit 9a:6

Rabbi Yoḥanan sat down and wondered aloud about this verse, saying: Is there anything that is written in the Writings that is not alluded to in the Torah at all? I cannot think of any hint of this idea in the Torah itself. The child said to him: Is that to say that this idea is really not alluded to in the Torah? But isn’t it written, with regard to Joseph’s brothers: “And their heart failed them and they turned trembling to one to another, saying: What is this that God has done to us?” (Genesis 42:28). This verse exemplifies the notion that when one sins and encounters troubles, he wonders why it is happening to him.

Tanakh

In Proverbs 19:3, it is stated that a man's foolishness leads him astray and causes him to be angry with the Lord. In Job 19:3, Job expresses feeling humiliated and abused repeatedly by God.

Job 19:3

(Lit. “Ten times.”) Time and again-a you humiliate me, And are not ashamed to abuse me.

Proverbs 19:3

A man’s folly subverts his way, And his heart rages against the LORD.

Targum

Joseph's brothers were shocked and frightened when they discovered that their money had been returned to them in their bags, wondering why God had done this to them without any sin on their part (Onkelos Genesis 42:28, Targum Jonathan on Genesis 42:28).

Onkelos Genesis 42:28

He said to his brothers. My money has been returned, and behold it is also in my bag. [The understanding of their] Their hearts failed [left] them and they trembled, saying one to another, What is this that Elohim has done to us?

Targum Jonathan on Genesis 42:28

And he said to his brothers, My money is returned, behold, it is in my pannier. And knowledge failed from their hearts, and each wondered with his brother, saying, What is this which the Lord hath done, and not for sin of ours ?

וַיָּבֹ֛אוּ אֶל־יַעֲקֹ֥ב אֲבִיהֶ֖ם אַ֣רְצָה כְּנָ֑עַן וַיַּגִּ֣ידוּ ל֔וֹ אֵ֛ת כׇּל־הַקֹּרֹ֥ת אֹתָ֖ם לֵאמֹֽר׃ 29 J When they came to their father Jacob in the land of Canaan, they told him all that had befallen them, saying,
The Midrash reflects on Joseph's actions towards his brothers, Jacob's suspicions, and the importance of wisdom, while also highlighting the concept that accusations arise in times of danger. Ibn Ezra explains the interpretation of specific words in Leviticus and Deuteronomy, emphasizing the consequences of sin. The Targum simply states that the brothers reported everything to Jacob in Canaan.

Commentary

The brothers told their father Jacob everything that had happened to them, reporting faithfully despite minor variations, additions, omissions, and changes.

Radak on Genesis 42:29:1

ויבאו, the words they told their father are quite clear, although there are minor variations, additions, omissions; changes; the basic subject was reported faithfully

Steinsaltz on Genesis 42:29

They came to their father, Jacob, to the land of Canaan, and they told him all that had befallen them, saying:

Midrash

Joseph gave his brothers grain, restored their silver, and provided provisions for their journey. When they found the silver in their sacks, their hearts sank, leading them to tell Jacob about their troubles. Jacob suspected them, especially when Reuben offered to sacrifice his own sons for Benjamin's safety. Jacob refused to let Benjamin go, fearing disaster on the journey. The Midrash reflects on the loss of a Torah scholar and the importance of wisdom, emphasizing the irreplaceable nature of a scholar's teachings. Additionally, it highlights the concept that accusations only arise in times of danger.

Bereshit Rabbah 91:9

“Joseph commanded to fill their vessels with grain, and to restore each man's silver to his sack, and to give them provisions for the way, and he did so to them” (Genesis 42:25). “They loaded their grain onto their donkeys, and went from there” (Genesis 42:26). “One of them opened his sack to give feed to his donkey at the inn. He saw his silver; behold, it was in the opening of his sack” (Genesis 42:27). “He said to his brothers: My silver was returned and, behold, it is in my sack. Their hearts sank, and they trembled one with another, saying: What is this that God has done to us?” (Genesis 42:28). “Joseph commanded to fill…They loaded their grain onto their donkeys…One of them opened…Each one said to his brother.” (The last citation is a paraphrase of Genesis 42:28.) When Rabbi Simon bar Zevida died, Rabbi Ela entered and began [his eulogy] for him: “But wisdom, where will it be found? …It is vanished from the eyes of all living… The deep says: It is not…” (Job 28:12, 21, 14). There are four matters that are essential for the world’s needs, and all of them have replacements. These are: “For there is a source of silver and a place where gold is refined. Iron is taken from the dust, and copper is smelted from rock” (Job 28:1–2). But when a Torah scholar dies, we cannot find a replacement for him. Rabbi Levi said: When the tribes found something, (Whey they found the silver that had been returned to the sack. ) it is written: “Their hearts sank”; we who lost Rabbi Simon, all the more so. “They came to their father Jacob, to the land of Canaan, and they told him all that had befallen them, saying” (Genesis 42:29). “They came to their father Jacob…[and they told him all that had befallen [hakorot] them]” – it teaches that the matters weighed heavily upon them like beams [kekorot]. (Like the beams of an olive-press that weigh heavily upon the olives.) “The man, lord of the land, spoke harshly with us, and accused us as spies of the land” (Genesis 42:30). “It was as they were emptying their sacks, and, behold, each man's packet of silver was in his sack. They and their father saw their bags of silver, and they were afraid” (Genesis 42:35). “The man, lord of the land, spoke… It was as they were emptying their sacks…” – it teaches that their father suspected them. (When Jacob saw the silver, he suspected them of stealing it, and therefore also suspected them of wrongdoing regarding the disappearance of Joseph and Simeon, as the following verse suggests.) “Jacob their father said to them: You have bereaved me: Joseph is not, and Simeon is not, and Benjamin you will take; all of these have come upon me” (Genesis 42:36). “Jacob their father said to them… [all of these have come upon me]” – Joseph is already not [with us], and Simeon is not, but it is incumbent “upon me” to produce twelve tribes. “Reuben said to his father, saying: Kill my two sons if I do not bring him back to you; place him in my charge, and I will return him to you” (Genesis 42:37). “Reuben said to his father…” – Rabbi [Yehuda HaNasi] says: This is a firstborn imbecile. Are your sons not my sons? I wonder. “He said: My son will not go down with you, for his brother is dead, and only he remains, and disaster will befall him on the path on which you will go; you will cause my old age to descend in sorrow to the grave” (Genesis 42:38). “He said: My son will not go down with you…” – Rabbi Ḥanina and Rabbi Marinos, both of them said in the name of Abba Nehorai: When a person would say a worthy statement before Rabbi Tarfon, he would say: “A knob and a flower [kaftor vaferaḥ].” (These were parts of the ornamentation of the candelabrum and referring to them indicates that the statement was pleasing. ) But when he would say nonsense, he would say: “My son will not go down with you.” (Just as Jacob refused to agree to Reuben’s suggestion, Rabbi Tarfon was indicating his refusal to agree with the statement that had been made. ) “On the path on which you will go; [you will cause my old age to descend in sorrow to the grave]” – but not in the house? (Was it only on the path that disaster could befall Benjamin? ) From here it is derived that the accuser accuses only in a time of danger.

Quoting Commentary

Ibn Ezra explains that the word "keri" in Leviticus 26:21 can be interpreted as either "power and might" or "chance," with the missing bet changing the meaning to "hardened with Me" or "contrary walk." He also notes that the phrase "al chatatekhem" should not be understood as "in addition to your sins" but rather "because of your sins." In Deuteronomy 25:18, Ibn Ezra connects the word "karekha" to "korot" to explain its meaning as "met thee."

Ibn Ezra on Deuteronomy 25:18:1

HOW HE MET THEE. Karekha (met thee) is related to the word korot (befallen) in all that had befallen them (Gen. 42:29).

Ibn Ezra on Leviticus 26:21:1

CONTRARY. Many say that the meaning of keri (contrary) is power and might. You will act like a person who hardens his heart and is not afraid that he will be defeated. (According to this interpretation our verse is to be understood as follows: And if you behave (walk) as if that which happens occurs by chance. In other words, if you act as if that which happens is not the result of Divine Providence.) The word keri has no neighbor. (It is not found again in Scripture.) Other say that the word keri is related to korot (befallen) in all that had befallen (Gen. 42:29). Its meaning is found in what Scripture says in the account of the Philistines wherein we read, it is not His hand that smote us; it was a chance (mikreh) that happened to us (According to this interpretation our verse reads, And if you walk in chance with Me, i.e., believing that all that which happens is by chance.) (I Sam. 6:9). According to both interpretations the word keri is missing a bet. (In other words, keri should be read as if written be-keri. According to I.E. our verse literally reads, And if you walk hardened with Me, or And if you walk in chance with Me. Hence I.E.’s comment.) It is like the word sheshet (Which is to be read as if written be-sheshet.) (six) in for in six days (Ex. 20:11). (Literally, for six days. Hence I.E.’s comments.) Or, ve-im telekhu immi keri (and if you walk contrary unto Me) is to be read as if written ve-im telekhu immi halikhat keri (if you walk, a contrary walk, unto Me). (According to this interpretation halikhat keri is to be understood as the walk of a person with a hardened heart, or the walk of a person who does not believe in divine providence. In this case the word halikhat is missing from our text.) I have already shown you many such instances. (Where Scripture omits a word.) Note, our verse reads according to your sins. God will not add to the sins. (I.E. notes this so that we do not render al chatatekhem (v. 18; v. 24) as in addition to or more than your sins.) Al chatatekhem (for your sins) (v. 18) is connected to le-yasserah etkhem (chastise you). The meaning of al chatatekhem (for your sins) (Not in addition to or more than your sins.) is because of your sins.

Targum

The brothers came to their father Jacob in Canaan and told him everything that had happened to them.

Onkelos Genesis 42:29

They came to their father Yaakov, to the land of Canaan, and they told him all that had happened to them, saying,

Targum Jonathan on Genesis 42:29

And they came to Jakob their father in the land of Kenaan, and related to him all that had befallen them, saying,

דִּ֠בֶּ֠ר הָאִ֨ישׁ אֲדֹנֵ֥י הָאָ֛רֶץ אִתָּ֖נוּ קָשׁ֑וֹת וַיִּתֵּ֣ן אֹתָ֔נוּ כִּֽמְרַגְּלִ֖ים אֶת־הָאָֽרֶץ׃ 30 J “The man (The man More precisely, “the participant [whose involvement defines the depicted situation].” See the Dictionary under ’ish.) who is lord of the land spoke harshly to us and accused us of spying on the land.
The Tetragrammaton is a sacred name of God that conveys the meaning of "absolute existence" in Hebrew, inspiring dread in its utterance and distinct from other names of God. The righteous acts as a reconciler between conflicting qualities of God, ensuring peace and goodness in the world. Joseph's brothers were accused of being spies by Joseph when they came to Egypt during a famine, as recounted in Genesis 42:30 in both Onkelos and Targum Jonathan. The Gemara discusses the term "dibber" in the context of harsh language, citing examples from Genesis and Psalms.

Commentary

In Genesis 42:30, the man in charge of the land accuses Joseph's brothers of being spies.

Steinsaltz on Genesis 42:30

The man, lord of the land, spoke harshly with us and accused us as spies of the land.

Jewish Thought

The name Tetragrammaton, consisting of the letters yod, hé, vau, and hé, is a distinct and exclusive designation of the Divine Being, not derived from actions like other names of God. This sacred name, not pronounced except in the sanctuary, may convey the meaning of "absolute existence" in Hebrew. It is connected to God Himself without including names of created things, denoting something unique to God and inspiring great dread in its utterance.

Guide for the Perplexed, Part 1 61:1

IT is well known that all the names of God occurring in Scripture are derived from His actions, except one, namely, the Tetragrammaton, which consists of the letters yod, hé, vau and hé. This name is applied exclusively to God, and is on that account called Shem ha-meforash, “The nomen proprium.” It is the distinct and exclusive designation of the Divine Being; whilst His other names are common nouns, and are derived from actions, to which some of our own are similar, as we have already explained. Even the name Adonay, “Lord,” which has been substituted for the Tetragrammaton, is derived from the appellative “lord”; comp. “The man who is the lord (adone) of the land spake roughly to us” (Gen. 43:30). The difference between Adoni, “my lord,” (with ḥirek under the nun), or Adonay (with kameẓ), is similar to the difference between Sari, “my prince,” and Saraï, Abraham’s wife (ib. 16:1), the latter form denoting majesty and distinction. An angel is also addressed as “Adonay”; e.g., “Adonay (My lord), pass not away, I pray thee” (ib. 18:3). I have restricted my explanation to the term Adonay, the substitute for the Tetragrammaton, because it is more commonly applied to God than any of the other names which are in frequent use, like dayyan, “judge,” shadday, “almighty,” ẓaddik, “righteous,” ḥannun, “gracious,” raḥum, “merciful,” and elohim “chief” all these terms are unquestionably appellations and derivatives. The derivation of the name, consisting of yod, hé, vau, and hé, is not positively known, the word having no additional signification. This sacred name, which, as you know, was not pronounced except in the sanctuary by the appointed priests, when they gave the sacerdotal blessing, and by the high priest on the Day of Atonement, undoubtedly denotes something which is peculiar to God, and is not found in any other being. It is possible that in the Hebrew language, of which we have now but a slight knowledge, the Tetragrammaton, in the way it was pronounced, conveyed the meaning of “absolute existence.” In short, the majesty of the name and the great dread of uttering it, are connected with the fact that it denotes God Himself, without including in its meaning any names of the things created by Him. Thus our Sages say: “‘My name’ (Num. 6:27) means the name which is peculiar to Me.”

Kabbalah

The foundational elements of water, fire, and wind are mediated by the earth, corresponding to the names of God E”l, Elohi”m, and HaShem, with Lordship being the final quality that determines judgment. The righteous acts as a reconciler between conflicting qualities, ensuring peace and goodness in the world. The righteous is the third passage that reconciles conflicting Biblical passages, embodying the quality of goodness and serving as a decisor in matters of justice. The creation of each element was deemed good twice on the third day, corresponding to different qualities of God.

Sha'arei Orah, Fifth Gate, Sixth Sefirah 236

This is the secret of the verse, (Genesis 1:2) “The earth was chaos and void, and darkness-Choshech-חשך was upon the face of the abyss, and the spirit-Ru’ach-רוח of God hovered upon the face of the waters-Mayim-מים.” You thus find that the wind-Ru’ach-רוח hovers between the fire-Aish-אש and the water-Mayim-מים. In the same manner, you will find that the Name HaShem-יהו״ה, blessed is He, is between Elohi”m-אלהי״ם and E”l-א״ל. What quality is the receptacle for them all? This is earth-Aretz-ארץ, as it states, “And the earth-v’HaAretz-והארץ was chaos and void etc.” In the same way, the receptacle for these three names; E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, is His title of Lordship-Adona”y-אדנ״י. That is, all sentences rendered in the Court of Law (Beit Din) of Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, are all given into the hands of the Lord-Adona”y-אדנ״י to conclude the rendering of judgment. You thus will find that His quality of Lordship-Adona”y-אדנ״י concludes rendering all the judgments below, in the lowly world, of what was decided Above. Whoever understands this will understand the secret of the verse, (Genesis 42:30) “The man, the Lord of the Land-Adoney HaAretz-אדנ״י האר״ץ, spoke harshly to us.” He also will understand the secret of the verse, (Joshua 3:11) “Behold, the Ark of the Covenant of the Lord of all the Earth-Adon Kol HaAretz-אדו״ן כל האר״ץ,” and will understand these matters according to their proper characteristics.

Sha'arei Orah, Fifth Gate, Sixth Sefirah 241

The reason is because the differentiation between the foundational elements are three, in that water-Mayim-מים is opposite fire-Aish-אש, and the wind-Ru’ach-רוח is the decisor between them, whereas the earth-Aretz-ארץ is the receptacle for the three. Thus, according to the dominance of any one of the three foundational elements on the earth-Aretz-ארץ, so will be the effect on the earth. The same is so of the three letters Yeh”o-יה״ו, (The numerical value of Yeh”o-יה״ו-21 is the same as Eheye”h-אהי״ה-21, and when spelled out Yod-Hey-Vav-יו״ד ה״א וא״ו-39 is equal to HaShem is One-HaShem Echad-יהו״ה אח״ד-39. See at greater length in Rabbi Yosef Gikatilla’s Ginat Egoz, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah).) blessed is He, which correspond to Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה. That is, E”l-א״ל is opposite Elohi”m-אלהי״ם, and HaShem-יהו״ה mediates and is the decisor between them. Lordship-Adona”y-אדנ״י, which is the final quality, is the receptacle for the three names. Therefore, according to the dominance of any one of these names, will be the effect caused by the hand of the Lord-Adona”y-אדנ״י. How so? If there is a dominance of the quality of kindness-Chessed, which is E”l-א״ל, on an individual, or on the world at large, the quality of Lordship-Adona”y-אדנ״י then concludes the judgment in bestowing goodness to whomever the judgement decreed, as we said before. However, if there is a dominance of the quality of judgment-Din, which is the quality of Elohi”m-אלהי״ם, the quality of Lordship-Adona”y-אדנ״י then concludes the judgment by punishing those who are befitting of punishment, according to the sentence that was judged. This is the secret of the verse, (Genesis 42:30) “The man, the Lord of the Land-Adoney HaAretz-אדנ״י האר״ץ, spoke harshly to us.”

Sha'arei Orah, Second Gate, Ninth Sefirah 105

As a result, if the quality of “that it is good-Kee Tov-כי טוב, which is the matter of HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל ח"י, separates from His quality of Lordship-Adona”y-אדנ"י, then the world is in a state of utter destruction and goodness is not found in the world, as it states that, (Isaiah 57:1) “because of the evil, the righteous-Tzaddik-צדיק is gathered in,” and it says, (Isaiah 3:10) “Say of the righteous-Tzaddik-צדיק that he is good-Kee Tov-כי טוב.” Therefore, when the righteous-Tzaddik-צדיק is in the world, he instills peace between two disputants. We thus find that the righteous-Tzaddik-צדיק is the decisor who tips the scales of justice. This is the matter of, (Introduction to Sifra, thirteenth rule.) “When two Biblical passages contradict each other, they are not resolved until a third passage comes and reconciles them.” The explanation of this matter is that HaShem’s-יהו"ה quality of Victory-Netzach-נצח is to the right, His quality of Acknowledgement-Hod-הוד is to the left, and “that He is good-Kee Tov-כי טוב” is the righteous-Tzaddik-צדיק (Yesod) who is the third passage that reconciles them. As a result, the words, “that it is good-Kee Tov-כי טוב” were not said on the second day of creation, but were rather said twice on the third day. That is, the first “that it is good-Kee Tov-כי טוב” was said corresponding to HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי and the second “that it is good-Kee Tov-כי טוב” was said corresponding to His quality of Lordship-Adona”y-אדנ"י, which is the matter of, (Genesis 42:30) “the Lord of the earth-Adonay HaAretz-אדנ"י הארץ.” The mnemonic for this is the verse, (Isaiah 3:10) “Say of the righteous-Tzaddik-צדיק that he is good-Kee Tov-כי טוב,” and as we say in grace after meals, “a precious, good land-Eretz Chemdah Tovah-ארץ חמדה טובה.” The explanation of the matter is that in the entire act of creation, God included the words, “that it is good-Kee Tov-כי טוב” with the creation of each thing, this being the matter of the Craftsman-Ooman-אומן.

Midrash

Joseph's brothers came to Egypt to buy food during a famine. Joseph, who had become a high official in Egypt, recognized his brothers but pretended not to know them. He accused them of being spies, and they explained that they were brothers who had come to buy food. Joseph tested them by demanding they bring their youngest brother, and he kept Simeon as a hostage until they returned with Benjamin. Joseph remembered how his brothers had treated him and sought revenge by testing their loyalty and honesty.

Bereshit Rabbah 44:6

“The word of the Lord came to Abram in a vision, saying” – it (Prophecy.) is referred to by ten expressions: a prophecy, a vision, (See Psalms 89:20.) preaching, (See Ezekiel 21:2.) speaking, (See II Samuel 23:2.) saying, (See Exodus 4:22.) a command, (See Genesis 2:16.) a burden, (See Malachi 1:1.) a parable, (See Isaiah 14:4.) a metaphor, (See Proverbs 1:6.) an enigma. (See Numbers 12:8.) Which is the harshest of them all? Rabbi Eliezer said: Vision, as it is stated: “A harsh vision was told to me” (Isaiah 21:2). Rabbi Yoḥanan said: Speaking, as it is stated: “The man, lord of the land, spoke harshly with us” (Genesis 42:30). The Rabbis said: Burden, as is its plain sense: “Like an onerous burden, they are too heavy for me” (Psalms 38:5). Abram’s potency [of prophecy] was great, as God spoke to him with both speaking [dibur] and vision, as it is stated: “The word [devar] of the Lord came to Abram in a vision.”

Bereshit Rabbah 91:9

“Joseph commanded to fill their vessels with grain, and to restore each man's silver to his sack, and to give them provisions for the way, and he did so to them” (Genesis 42:25). “They loaded their grain onto their donkeys, and went from there” (Genesis 42:26). “One of them opened his sack to give feed to his donkey at the inn. He saw his silver; behold, it was in the opening of his sack” (Genesis 42:27). “He said to his brothers: My silver was returned and, behold, it is in my sack. Their hearts sank, and they trembled one with another, saying: What is this that God has done to us?” (Genesis 42:28). “Joseph commanded to fill…They loaded their grain onto their donkeys…One of them opened…Each one said to his brother.” (The last citation is a paraphrase of Genesis 42:28.) When Rabbi Simon bar Zevida died, Rabbi Ela entered and began [his eulogy] for him: “But wisdom, where will it be found? …It is vanished from the eyes of all living… The deep says: It is not…” (Job 28:12, 21, 14). There are four matters that are essential for the world’s needs, and all of them have replacements. These are: “For there is a source of silver and a place where gold is refined. Iron is taken from the dust, and copper is smelted from rock” (Job 28:1–2). But when a Torah scholar dies, we cannot find a replacement for him. Rabbi Levi said: When the tribes found something, (Whey they found the silver that had been returned to the sack. ) it is written: “Their hearts sank”; we who lost Rabbi Simon, all the more so. “They came to their father Jacob, to the land of Canaan, and they told him all that had befallen them, saying” (Genesis 42:29). “They came to their father Jacob…[and they told him all that had befallen [hakorot] them]” – it teaches that the matters weighed heavily upon them like beams [kekorot]. (Like the beams of an olive-press that weigh heavily upon the olives.) “The man, lord of the land, spoke harshly with us, and accused us as spies of the land” (Genesis 42:30). “It was as they were emptying their sacks, and, behold, each man's packet of silver was in his sack. They and their father saw their bags of silver, and they were afraid” (Genesis 42:35). “The man, lord of the land, spoke… It was as they were emptying their sacks…” – it teaches that their father suspected them. (When Jacob saw the silver, he suspected them of stealing it, and therefore also suspected them of wrongdoing regarding the disappearance of Joseph and Simeon, as the following verse suggests.) “Jacob their father said to them: You have bereaved me: Joseph is not, and Simeon is not, and Benjamin you will take; all of these have come upon me” (Genesis 42:36). “Jacob their father said to them… [all of these have come upon me]” – Joseph is already not [with us], and Simeon is not, but it is incumbent “upon me” to produce twelve tribes. “Reuben said to his father, saying: Kill my two sons if I do not bring him back to you; place him in my charge, and I will return him to you” (Genesis 42:37). “Reuben said to his father…” – Rabbi [Yehuda HaNasi] says: This is a firstborn imbecile. Are your sons not my sons? I wonder. “He said: My son will not go down with you, for his brother is dead, and only he remains, and disaster will befall him on the path on which you will go; you will cause my old age to descend in sorrow to the grave” (Genesis 42:38). “He said: My son will not go down with you…” – Rabbi Ḥanina and Rabbi Marinos, both of them said in the name of Abba Nehorai: When a person would say a worthy statement before Rabbi Tarfon, he would say: “A knob and a flower [kaftor vaferaḥ].” (These were parts of the ornamentation of the candelabrum and referring to them indicates that the statement was pleasing. ) But when he would say nonsense, he would say: “My son will not go down with you.” (Just as Jacob refused to agree to Reuben’s suggestion, Rabbi Tarfon was indicating his refusal to agree with the statement that had been made. ) “On the path on which you will go; [you will cause my old age to descend in sorrow to the grave]” – but not in the house? (Was it only on the path that disaster could befall Benjamin? ) From here it is derived that the accuser accuses only in a time of danger.

Midrash Tanchuma Buber, Miketz 17:3

What did Joseph do? He commanded them to bring to him the names of the people which were written down on each and every day. They came in on the first day and brought him the names of those who had entered < the country >, and so they informed him on each and every day. When Joseph's brothers came down, they all did not enter through one gate. (Gk.: pyle.) The gatekeeper said to < one of the brothers >: What is your name? He told him: Reuben ben Jacob ben Isaac. So it was also with Simeon, and so with all of them. They brought < the names > that had been written down to Joseph. When he read them, he knew that his brothers were there. He sent for his son, Manasseh. He said: See where they are going. Manasseh went and saw them going about in the marketplace. They went from this marketplace to that marketplace, from this alley to that alley. < Then Joseph > sent after them, and they came to him. When he saw them, he certainly recognized them, BUT (according to Gen. 42:7) HE BECAME A STRANGER UNTO THEM. What is the meaning of BUT HE BECAME A STRANGER UNTO THEM. R. Johanan said: He became a foreigner to them. (Ibid., cont.): AND HE SAID UNTO THEM: WHERE DO YOU COME FROM? He said to them (in vs. 9): YOU ARE SPIES. They said to him (in vs. 10, 13): NO, MY LORD, BUT YOUR SERVANTS HAVE COME TO BUY FOOD < … >. WE, YOUR SERVANTS ARE TWELVE BROTHERS. R. Johanan < drew on an Aramaic metaphor and > said: < The matter > is comparable to a raven who brought fire into its nest {i.e., a raven who brought fire into its nest}. (The scribe who copied Buber’s MS felt that this Hebrew rendering was necessary because the midrash renders the metaphor in Aramaic. Gen. R. 91:7 explains that the Holy Spirit lit up within them and made them blurt out that they were brothers.) He said to them: Are you brothers? They told him: Yes. Then why did you not all enter by one gate? Because our father ordered us < not to do > so because of the < evil > eye. He said to them (in vs. 16): BY PHARAOH'S LIFE YOU ARE SURELY SPIES. When < Joseph > swore falsely, he swore by Pharaoh's head. (Gen. R. 91:7.) To what is the matter comparable? To a woman who stole a lamb from the flock and fled. When the shepherd ran after her, she went home and covered it with a garment. The shepherd said to her: Have you seen a lamb? She said to him: May I eat of the flesh of this one lying on the bed, if I know anything < about it > ! So < it was with > Joseph. When he wanted to swear falsely, he swore by Pharaoh's life. (Gen. 42:10:) THEY SAID UNTO HIM: NO, MY LORD, BUT YOUR SERVANTS HAVE COME TO BUY FOOD. He said to them: You know that you are spies. Why have you gone and made the rounds of the whole country? They said to him: We had a brother, but we sold him as a slave. And from the hour that we sold him our father has sat around mourning over him. So we have come down < here > with money in our hands, saying: Wherever we find him, we will redeem him. He said to them: Can a person who sells something go back on it? They said to him: For this reason we came down with double < the money > on hand to redeem him. He said to them: What if < his owner > does not want to sell him? They said to him: Even though we are burned < alive > on his account, we will not move until we have redeemed him. He said to them (in Gen. 42:14): IT IS AS I SAID UNTO YOU: YOU ARE SPIES. What did he do (according to vs. 24)? THEN HE TOOK SIMEON FROM THEM < AND BOUND HIM BEFORE THEIR EYES >. He (Joseph) said < to himself >: He bound me and cast me into the pit; I also am binding him. What did they do? They loaded up, went to their father, AND (according to vs. 29) RELATED TO HIM ALL THAT HAD HAPPENED TO THEM. He said to them (in Gen. 43:2): GO AND BUY US A LITTLE FOOD. Judah said to him (in vs. 3): THE MAN SOLEMNLY WARNED US, SAYING: YOU SHALL NOT SEE MY FACE < UNLESS YOUR BROTHER IS WITH YOU >. He said to them: I will not send Benjamin even though I am killed. They said to him: It is better for you to lose one life and not seventy. What did he do? He gave them Benjamin and began to pray for them (in Gen. 43:14): AND MAY GOD ALMIGHTY GRANT YOU MERCY BEFORE THE MAN, seeing that (according to Gen. 42:30): THE MAN < THE LORD OF THE LAND > SPOKE < …HARSHLY >. He therefore said (in Gen. 43:14): BEFORE THE MAN. (I.e., Jacob prayed that the same man who had previously spoken harshly now would grant them mercy.)

Midrash Tanchuma Buber, Vaera 13:1

Another interpretation (of Exod. 7:9): WHEN PHARAOH SPEAKS UNTO YOU, … The Holy One said: Tomorrow I am leading my children out of Egypt and giving them the Torah. Now in it there is written (in Deut. 13:2 [1]): IF THERE ARISES AMONG YOU A PROPHET …. It is only right for him to summon you and say to you (in Exod. 7:8): PRODUCE YOUR MIRACLE…. At first he will speak to you harshly, since the word SPEAK (rt.: DBR in Exod. 7:9) is nothing but a word implying harshness. just as you say (in Gen. 42:30): THE MAN, THE LORD OF THE LAND, SPOKE (rt.: DBR) WITH US HARSHLY. He said to him: Aaron will do these things, but you shall stand like a prince giving decrees to the elders while they carry them out. (According to Exod. 7:9, cont.,) YOU SHALL SAY UNTO AARON: TAKE YOUR ROD AND CAST IT DOWN BEFORE PHARAOH….

Midrash Tanchuma, Ki Tisa 20:2

There was no one superior to Hur, who was killed at that time. Moses became angry because the Holy One, blessed be He, spoke harshly to him. The word daber (“spoke”) signifies harsh speech, as it is said: The man, the lord of the land, spoke roughly with us (Gen. 42:30). At that moment five demons came toward him: Wrath, Anger, Fury, Destruction, and Annihilation. Moses prostrated himself on the steps before the Most High, and indeed, there was not a corner into which he did not hurl himself as he invoked the merit of the fathers. He said: Remember Abraham, Isaac, and Jacob. Whereupon three of the demons fled leaving only Anger and Fury. Moses remained prostrate and bowed down, as it is said: And so I fell down before the Lord (Deut. 9:25). He cried out: Master of the Universe: For I was in dread of anger and fury (ibid., v. 19). The Holy One, blessed be He, responded: Perhaps you will escape unharmed if you attack one while I attack the other. Moses then answered: My Master, arise, O Lord, against Anger, while I arise against Fury, as it is said: Had not Moses his chosen stood before Him in the breach, to turn back His fury (Ps. 106:23).

Midrash Tanchuma, Tzav 13:1

"This is the law of the burnt offering" (Leviticus 6:2): And what is [the meaning of] burnt offering (olah, literally that which rises)? Rather, it is that it rises in front of the Holy One, blessed be He, and atones for the iniquities of Israel. Since at the time that Avraham made the sacrifice of the ram - as it is stated (Genesis 22:13), "And Avraham raised his eyes and he saw, and behold there was a ram after" - what is [the meaning of] "after?" Rather, [it is to say that] after the Holy One, blessed be He, saw that [Avraham] came to sacrifice his son, Yitzchak, as a burnt-offering with all of his heart and with all of his soul, He sent him a ram [as a replacement]. The Sages said that the ram to be offered instead of Yitzchak was created from the six days of creation. And that is [the meaning of] that which is written, "and behold there was a ram after, etc." "And he took the ram, etc." (Genesis 22:13) - there the Holy One, blessed be He, promised him that at the time when his children would offer burnt-offerings, they would be immediately accepted. The Sages, may their memory be blessed, said, "Were it not that Avraham delayed to check the knife, Yitzchak would have been slaughtered. But he did delay to check the knife. Immediately, the mercy of the Holy One, blessed be He, was aroused for Yitzchak. And the Holy One, blessed be He, said to His retinue, 'See how alacritous this righteous one is to fulfill the words of My statement.' Immediately, He told an angel to rescue him, as it is stated (Genesis 22:11), 'And he said, "Avraham, Avraham," and he said, "Here I am."'" And why did he say, "Avraham, Avraham," twice? Since it was [Avraham's] will to slaughter him and do the will of his Maker, the angel was hurrying and said, "Avraham, Avraham." And from where [do we know] that he checked the knife? As it is stated (Genesis 22:10), "and he took the knife." Count the letters of "and he took the knife" (in Hebrew), and you will find twelve, like the tally of examinations that one does on the knife - upon the flesh, the fingernail and on the three sides (of the knife). And from where [do we know this]? As it is stated (I Samuel 14:34), "and you shall slaughter with this (zeh)" - zeh has a numerical value (gematria) of twelve. And what is [the meaning of] (Leviticus 6:1), "And the Lord spoke to Moshe, saying?" [That it should be said] to Aharon. From here we learn that Moshe only said that which the Holy One, blessed be He, would tell him. And therefore the Holy One, blessed be He, said to his credit (Numbers 12:7), "Not so My servant Moshe; in all of My house, he is faithful." And so does it state to Shmuel's credit (I Samuel 3:20), "And all of Israel, from Dan to Beersheva, knew that Shmuel was faithful as a prophet for the Lord." You find that [prophecy] began to come to him when the sons of Eli sinned in front of the Holy One, blessed be He, as it is stated (I Samuel 3:3), "The lamp of God had not yet gone out, and Shmuel was laying in the chamber of the Lord." And was he [really] laying in the chamber of the Lord? Rather this is its explanation: The lamp of God had not yet gone out in the chamber of the Lord in which was the ark of the Lord, and Shmuel was laying in his place, [which was] in a different place. "And the Lord called to Shmuel, and he said, 'Here I am'" (I Samuel 3:4) - but he did not understand who was calling him, since he was [still] a youth, as it is stated (I Samuel 2:26), "And Shmuel the youth proceeded to grow in favor with the Lord, as well as with people." "And he ran to Eli and he said, 'Here I am, as you have called me'" (I Samuel 3:5) - as he thought that [it was Eli that] had called him - "and he said, 'I did not call you my son, return and lay down.'" "And the Lord called Shmuel again, a third time, and he rose and went to Eli and said, 'Here I am, as you have called me'; and Eli understood that the Lord was calling to the youth. And Eli said to Shmuel, 'Go lay down, and if He calls to you, say, "Speak, Lord, for Your servant is listening"'" (I Samuel 3:8-9) - but he did not say, "Speak, Lord," but [only] (I Samuel 3:10), "Speak." As he said in his heart, "I do not know if it is the Lord or an angel or something else." And he is equated with Moshe: [About] Moshe, the Holy One, blessed be He, said, (Numbers 12:7), "Not so My servant Moshe; in all of My house, he is faithful"; and [about] Shmuel He said (I Samuel 3:20), "And all of Israel, from Dan to Beersheva, knew that Shmuel was faithful as a prophet for the Lord." Therefore the verse states (Jeremiah 15:1), "Even if Moshe and Shmuel would stand in front of me, My soul would not be towards this people." And he was equated to Moshe and Aharon [together], as stated (Psalms 99:6), "Moshe and Aaron among His priests, and Shmuel among those who call His name." [Shmuel] would brighten the eyes of Israel, as it is stated (I Samuel 3:3), "The lamp of God had not yet gone out, and Shmuel was laying in the chamber of the Lord." Moshe and Shmuel were not like Yechezkel, as he said everything that he saw, and as it is stated [it appears that the next section is corrupted, and that the reference is meant to be from Ezekiel 1 - see Etz Yosef] (Isaiah 6:1), "In the year that King Uzziah died, I beheld the Lord seated on a high and lofty throne; and the skirts of His robe filled the Temple." And therefore Scripture calls him, "Son of Man." Four are living but Scripture calls them dead, and these are them: the destitute, the metsora (one stricken with a spiritual skin disease), the blind and one with no children. From where [do I know this about] the metsora? As it is stated, "In the year that King Uzziah died." And why does the verse call him dead (given that he had not yet died)? Rather, because he had become a metsora. As it is stated, "In the year that King Uzziah died," [meaning] that he had become a metsora. "Seraphs stood above Him" (Isaiah 6:2) - in the heavens to serve Him - ["Each of them had six wings:] with two he covered his face" - from modesty that his body should not show before His body - "with two he covered his legs" - so that he not see and peer towards the side of the Divine Presence - "and with two he would fly." And does he [really] fly with the wings? Rather, it is as a result of this that they, may their memory be blessed, ordained that a man should hover on his feet when the prayer leader says (Isaiah 6:3), "Holy, holy, holy is the Lord of Hosts." And Tanchuma said, "The covering of the feet was because their heel is like the heel of the calf, such that they would not remind [God] about Israel's sin with the calf." "And one called to the other and said" (Isaiah 6:4) - they would get permission from one another, so that one not preempt the other and begin [alone], and [so] become liable for burning; rather they all started as one, and answered, etc. - "and the measure of the doorposts shook" - these were the doorposts of the chamber - "from the voice of the caller" - from the voice of the angels calling. This was the day of the earthquake, about which it is stated (Zechariah 14:5), "it shall be stopped up as it was stopped up as a result of the earthquake in the days of Uzziah, the king of Yehudah." As on the day that Uzziah stood to offer incense in the [Temple] chamber, the heavens and the earth shook and the Seraphs came to burn him (lesorfo) with burning (serefah), as it is stated (Numbers 16:35), "And fire went out from the Lord, and consumed the two hundred and fifty men offering the incense," because they offered a foreign fire. And this is [why] it calls them Seraphs, as they came to burn him. And the heavens also came to burn him. And the earth [came] to swallow him, as it thought that his judgement was to be swallowed like Korach, who dissented about the priesthood. [So] a heavenly voice emerged and said, "A reminder for the Children of Israel [...], and not be like Korach and like his assembly who dissented about the priesthood" (Numbers 17:5) - "not be like Korach," with swallowing; "and not like his assembly," with burning. But rather "like the Lord spoke through the hand of Moshe, saying to him" - through the hand of Moshe at the bush, as it is stated (Exodus 4:6), "'Put your hand into your bosom and take it out,' and behold his hand was afflicted with tsaraat like snow." [This is] meaning to say that the dissenter be afflicted with tsaraat. And the tsaraat even broke out on his forehead. And [so] he was considered as if he were dead. And so [too,] do you find with Miriam, as it is stated, "Go out, the three of you" (Numbers 12:4). There was no need for Moshe to go out, as he did not say anything to [Aharon]. Rather it was so that he would be available to pray for Miriam, [in order] to heal her. "And He called Aharon and Miriam" (Numbers 12:5) - why did He call them and leave Moshe. As we [only] say part of a person's praise in front of them, but all of it not in front of him. And so [too,] do we find with Noach. Not in front of him, [God] said, "A perfectly righteous man" (Genesis 6:9); but in front of him, He said, "as I have seen you to be righteous in front of Me" (Genesis 7:1). Another interpretation of [why Moshe was not called]: So that he not hear the redressing of Aharon. He said, "Hear nah My words" (Numbers 12:6) - nah is always an expression of pleading - "if you have a prophet of God, I will make Myself known to him though a vision to him" - My Divine Presence will not be revealed to him through a clear lens, but rather through a dream or a trance." And why [were they disciplined]? Because they spoke [badly] about Moshe, as it is stated (Numbers 12:6), "And Miriam and Aharon spoke (tedaber) about Moshe." And dibbur is only a harsh expression in each place." And so it states (Genesis 42:30), "The man, the master of the land spoke (deeber) harsh things to us." [Whereas] ameera is only an expression of supplication. And so it states (Genesis 19:7), "And He said (vayomer), 'Do not act evilly, my brothers.'" "And He said, 'Hear nah My words'" (Numbers 12:6) - all nah is an expression of pleading. And why did it say Miriam first and Aharon afterwards? However it was because she started first, and therefore the verse mentioned her first. And what did they say? "But was it only to Moshe that God spoke?" (Numbers 12:2) That is to say did He only speak to Moshe, that he separated from his wife? "Did he not also speak to us?" (Numbers 12:2) In the same way did He speak to us and we have not separated from the way of the world (marital relations). And how did Miriam know that Moshe separated from the woman? Rabbi Natan said, "Miriam was alongside Tsipporah when they said to Moshe, 'Eldad and Meidad are prophesying in the camp' (Numbers 11:27); and when Tsipporah heard, she said, 'Woe to the wives of these [men]!' And from what time did Moshe separate? In fact, when the Holy One, blessed be He, said to Moshe at Sinai before the giving of the Torah that he should sanctify the people, and say to them, 'for three days do not come close to a woman' (Exodus 19:15). They [then] separated from their wives and Moshe separated from his wife. And after the giving of the Torah, the Holy One, blessed be He, said to him, 'Go tell them, "You return to your tents," but you stay here with me' (Deuteronomy 5:27-28) - and do not go back to the way of the world. And [so Miriam knew] when Tsipporah said, 'Woe to the wives of these - they are called to prophecy [and] will be separating from their wives just like my husband separated from me.' And from then, Miriam knew and told Aharon. And if Miriam who did not have intention to disgrace Moshe was punished, all the more so with one who recounts the disgrace of his fellow with evil speech, will that person be punished with tsaraat." "As he took a Cushite (Ethopian) woman" (Numbers 12:1) - the numerical value of Cushite is [equal to that of] beautiful looks. The tally of this one is like the tally for that one. "The Cushite woman" tells [us] that everybody concedes about her beauty, in the same way as everyone speaks about the blackness of a Cushite. "About the matter of the woman" (Numbers 12:1) - about the matter of her divorce. "As he took a Cushite woman" (Numbers 12:1) - what do we learn to say [from here]? Rather, there is a woman who is pleasant in her looks but unpleasant in her deeds, or pleasant in her deeds but unpleasant in her looks, but this one was pleasant in everything. And now he divorced her? And she is called a Cushite because of her pleasantness; in the same way as a man will call his pleasant son, Cushite, so that the [evil] eye not [come to] overpower him. "And the man Moshe was very humble (anav)" (Numbers 12:3) - humble, [meaning] lowly and patient. Another interpretation: "Very anav" is from the expression of answering (oneh), meaning to say that if he had heard these words, he would have known to answer and respond with appropriate arguments. "And the Lord said suddenly" (Numbers 12:4) - when he revealed Himself to them suddenly and they were impure [as a result of] the way of the world, they yelled out, "Water, water." [This was] to show that Moshe acted properly when he separated from his wife, since the Divine Presence was constantly revealed to him, and there was no set time for speaking [with God]. And so did He say to them, "I speak to him face to face" (Numbers 12:8) - face to face did I tell him to separate from the woman - "and a (clear) vision and not with riddles" - and this vision is a vision of speech. And perhaps it is a vision of the Divine Presence? [Hence] we learn to say (Exodus 33:20), "You are not able to see My face." And if you ask, "Behold, it is written (Numbers 12:8), 'and he sees the picture of the Lord?'" [The answer is] that is a vision 'from the back,' like the matter that is stated (Exodus 33:23), "and you shall see My back." "Why were you not afraid to to speak about My servant, about Moshe?" (Numbers 12:8) It does not state, "about My servant, Moshe," but rather "about My servant, about Moshe." [This is] meaning to say, about My servant, even if it is not Moshe; and about Moshe, even if he is not My servant - it would be worthwhile to be afraid in front of him. And all the more so, since he is My servant, and the servant of a king is [like] the king. And you should have said, "The King does not love him for nothing." And if you say that [the King] does not know about [Moshe's] deeds, that is more grievous than the first [mistake of not associating him with the King]! "And the Lord waxed angry at them and left" (Numbers 12:9) - teaches that [only] after He let them know their foulness did He proclaim their excommunication. All the more so with flesh and blood, should a person not get angry with his fellow until after he makes [the other's] foulness known to him. "And the cloud left the tent" - and afterwards - and behold, Miriam was inflicted with tsaraat like snow" (Numbers 12:10). There is a [relevant] parable about a king who said to [his son's] pedagogue, "Strike my child, but do not strike him until I go away from you, as my mercy is upon him." "Please do not place the sin upon us that we sinned and that we blundered. Let her not be like a dead" (Numbers 12:11-12) - just like a dead body transmits impurity through intercourse, so does a metsora transmit impurity through intercourse. "About which upon its exit from its mother's womb" (Numbers 12:12) - it should have stated, "from our mother's womb," but so did Scripture phrase it. And so [too, instead of] "half of its flesh," it should have stated, "half of our flesh." But according to its understanding, it appears to me thus: It is not fitting to leave our sister to be like the dead. Since she exited the womb of the mother of this one (Moshe) that has it in his ability to help, and [yet] doesn't help, behold half of his flesh will be eaten away - as [Aharon's] brother is his flesh. Another interpretation: "Let her not be like the dead" - if you do not heal her with prayer, who will quarantine her, and who will render her impure? As it is impossible for me to observe her, since I am a relative - and a relative may not examine scabs - and there is no other priest in the world. This is [the meaning of] that which is stated, "about which upon its exit from its mother's womb." "God, please, heal her please" (Numbers 12:12) - the verse came to teach you the way of the world (manners), such that one requesting a thing must first say two or three words of supplication, and then make his requests afterwards. "Saying" - what do we learn to say [from here]? [Moshe] said to Him, "Answer me if You will heal her or not," so that He answered him, "And if her father spit in her face [...]" (Numbers 12:14). And why did Moshe not prolong this prayer? So that Israel not say, "His sister is given over to distress and he prolongs his prayer?" "Let her be quarantined for seven days and afterwards she will be gathered" (Numbers 12:14) - and I say that all expressions of gathering that exist with a metsora are because he is sent out from the camps. And when he is healed, he is gathered to the camp; [and] all gathering is an expressions of bringing in. "And the people did not travel until Miriam was gathered" (Numbers 12:15) - the Omnipresent awarded her this honor for the sake of one hour that she delayed for Moshe, when he was sent out to the Nile, as it is stated (Exodus 2:4), "And his sister stood from a distance." She delayed for an hour and all of Israel delayed for her sake for seven days. [The comparison that the Torah nonetheless makes between Miriam when she is struck by tsaraat and a dead body shows that] a metsora is considered like dead. And from where [do we know] that one who does not have children [is considered like dead]? From Rachel, as she said to Yaakov (Genesis 30:1), "Give me children or I am dead." And from where [do we know] that one blind is considered like dead? As it is stated (Lamentations 3:6), "He has made me sit in the darkness, like the dead of yore." And from where [do we know] that one destitute [is considered like dead]? As it is stated (Exodus 4:19), "for all of the men that are seeking your soul (to kill you) are dead." Another interpretation: "This is the law of the burnt-offering, etc." So did our Rabbis teach: The burnt-offering was complete holiness, as it did not come for iniquities. The guilt-offering was brought for thefts. But the burnt-offering was not brought for a sin nor for theft, but it rather came for a thought of the heart. And so one who would have a thought in his heart about something would bring a sacrifice of a burnt-offering, as it is stated (Ezekiel 20:32), "And what goes up (which can also be read as a burnt-offering) upon your spirits."And know that a burnt-offering only comes for a thought of the heart. You learn it from Job, who would sacrifice for his sons, as it is stated (Job 1:5), "And after a round of feasting days, Job sent and prepared them; and rising early in the morning, he would offer burnt-offerings." They said to him, "Job, why are you doing this?" And he would say (Job 1:5), "Perhaps my children have sinned and blasphemed God in their hearts." Hence you find that he arranged atonement for them for the thought of the heart. And this is [how to understand] the sacrifice of the burnt-offering.

Shemot Rabbah 42:1

“The Lord spoke to Moses: Go descend; for your people, whom you brought up from the land of Egypt, have acted corruptly” (Exodus 32:7). “The Lord spoke to Moses: Go descend” – Rabbi Tanḥuma bar Abba began: “Clouds and wind but no rain, [is a man who glories in a false gift.] With patience, a commander is enticed” (Proverbs 25:14–15). One who says that he will give a gift to another but does not give it, to what is he comparable? To clouds, wind, and lightning that come, but rains do not fall. This was the generation of the wilderness. When they were in Sinai, they were six hundred thousand elders, a like number of young men, a like number of lads, and a like number of women. (The verse states that the children of Israel were “six hundred thousand men on foot besides children” (Exodus 12:37). The midrash asserts that the words “men on foot” serve to teach that there were a like number of elders, who could not travel on foot, as well as a like number of youth, who were not yet “men,” and a like number of women. ) When they arrived at Sinai and accepted the kingship of the Holy One blessed be He upon them, and they called out in a single voice: “Everything that the Lord spoke, we will perform and we will heed” (Exodus 24:7); that was a voice that was a [strong, impressive] voice. (Comparable to the impressive sound of thunder that had accompanied the giving of the Torah. ) When they arrived at the wilderness, they violated everything and corrupted their actions. When the Holy One blessed be He saw this, He said to Moses: “Go descend, for your people…have acted corruptly [shiḥet].” Shiḥet means nothing other than that they corrupted their actions, just as it says: “They behaved corruptly [shiḥet], not from Him; His children, it is their blemish” (Deuteronomy 32:5). Not only did they engage in idol worship, but they also engaged in forbidden sexual relations and bloodshed. The revelry [seḥok] stated here, (“They stood to revel [letzaḥek]” (Exodus 32:6).) is nothing other than idol worship, (The midrash does not find it necessary to prove that the term seḥok can refer to idolatry, as it is clear from the context of the verse in Exodus that the people engaged in idolatry (see Maharzu). ) forbidden sexual relations, and bloodshed. From where is it derived that seḥok is bloodshed? As it is stated: “Let the lads arise and play [visaḥaku] before us” (II Samuel 2:14). From where is it derived [that the term seḥok can refer to] forbidden sexual relations? As it is stated: “The Hebrew slave [whom you brought to us] came to me to mock [letzaḥek] me…” (Genesis 39:17). There was no one there greater than Ḥur, and they killed him. This is the approach of Abba, the expounder. (This is all stated by Rabbi Tanḥuma bar Abba, citing his father. ) Another matter: “[The Lord spoke [vaydaber] to Moses:] go descend,” in anger. At that moment, the Holy One blessed be He spoke harsh words against him. Rabbi Yoḥanan said: The speech [dibur] stated here is nothing other than harsh words, just as it says: “The man, lord of the land, spoke [diber] harshly with us” (Genesis 42:30). At that moment, Moses saw the ministering angels that were rising and seeking to go out and to harm all of Israel. Moses said: If I forsake Israel and descend, they will never recover. I will not move from here until I ask for mercy on their behalf. Immediately, he began speaking in their defense. He said to the Holy One blessed be He: ‘I have a claim to advance in their favor.’ He said to Him: ‘Master of the universe, remember in their regard that when You sought to give the Torah to the children of Esau, and they did not accept it, Israel accepted it,’ as it is stated: “All the people answered together [and said: Everything that the Lord has spoken we will perform]” (Exodus 19:8). The Holy One blessed be He said: ‘They transgressed regarding the performance,’ as it is stated: “They have quickly deviated from the path…” (Exodus 32:8). He said to Him: ‘Remember in their regard that when I went as Your emissary to Egypt and said Your name to them, they immediately believed and prostrated themselves to Your name,’ as it is stated: “The people believed” (Exodus 4:31), and immediately, “they bowed and prostrated themselves” (Exodus 4:31). He said to him: ‘They transgressed regarding the prostrating,’ as it is stated: “They prostrated themselves to it” (Exodus 32:8). ‘He said to Him: ‘Remember their young men whom I sent and they sacrificed offerings before You,’ as it is stated: “He sent the young men of the children of Israel [and they offered burnt offerings and they sacrificed feast offerings]” (Exodus 24:5). He said to him: ‘They transgressed regarding the sacrifice,’ as it is stated: “They sacrificed to it” (Exodus 32:8). He said to Him: ‘Remember for them what You said at Sinai: “I am the Lord your God”’ (Exodus 20:2). He said to him: ‘They violated it,’ as it is stated: “They said: This is your god” (Exodus 32:8). That is, “clouds and wind but no rain” (Proverbs 25:14). Moses immediately voided the punishment. That is, “with patience, [a commander is enticed]” (Proverbs 25:15).

Shir HaShirim Rabbah 3:4:2

Another matter, “on my bed at nights,” this is the night of Babylon. “I sought the one whom my soul loves,” this is Daniel; “I sought him, but did not find him.” “I will rise now, and circulate in the city, in the streets and in the squares. I will seek the one whom my soul loves,” this is Daniel. “I sought him, but I did not find him.” “The watchmen…found me,” these are the Chaldeans; “the one whom my soul loves,” this is Daniel. Where did he go? One says to a fast; and one says to a feast. The one who says to a fast, as he was pleading for mercy regarding the destruction of the Temple: “Now, our God, heed the prayer of Your servant” (Daniel 9:17). The one who says to a feast; to read the writing of Belshatzar; that is what is written: “Mene mene tekel ufarsin” (Daniel 5:25). Rabbi Ḥiyya the Great and Rabbi Shimon ben Ḥalafta, Rabbi Ḥiyya said: Mene: mem, mem, tav, vav, samekh; nun, nun, kof, peh, yod; alef, alef, lamed, resh, nun. (The letters were ordered in columns of three and the final word divided into two columns, the result being: ננקפי Thus, in order to understand the writing, Daniel had to read each column from top to bottom. This is an allusion to the fact that the message came down from above.) Rabbi Shimon ben Ḥalafta said: Yod, tet, tav; yod, tet, tav; alef, dalet, kaf; peh, vav, gimmel, ḥet, mem, tet. (This inverts all the letters on the basis of the at bash cipher, in which alef, the first letter of the alphabet, is replaced with tav [at], the last letter; beit is replaced with shin, etc. This is also an allusion to the divine source of the message.) The Rabbis say: Alef, nun, mem; alef, nun, mem; lamed, kof, tav; nun, yod, samekh, resh, peh, vav. (According to this opinion, the order of the letters in each word was reversed.) Rabbi Meir says: In accordance with its plain meaning. Mene mene tekel ufarsin. (The words were written as they appear, and not in code. The reason the scholars other than Daniel could not decipher it is because the Hebrew letters were written in the Assyrian script, which was then adopted as the regular Hebrew script, and not in the more familiar ancient Hebrew script.) God has counted [mana] the years of your kingdom and it has been completed. (Mene is written twice to indicate that God counted at the outset and counted again at present, and the time for the Babylonian kingdom had elapsed.) God weighed [tekel] (Tav in Aramaic replaces the Hebrew shin; therefore tekel is the equivalent of shakal – weighed.) on the scale... (He weighed your good deeds and evil deeds and the result is that you do not have the requisite virtue to remain in power.) He has divided [paras] your kingdom and given it… (He has given it to the Medes and the Persians.) At that moment all Israel assembled near Daniel and said to him: ‘Our master Daniel, all the dire and harsh prophecies that Jeremiah prophesied befell us, and the one positive prophecy that he prophesied in our regard: “For at the completion of seventy years for Babylonia, [I will remember you]” (Jeremiah 29:10), has not yet transpired.’ He said to them: ‘Bring me the book of Isaiah.’ He began reading until he reached this verse: “A prophecy of the wilderness of the sea, like gale force winds in the south” (Isaiah 21:1). If sea, why wilderness, if wilderness, why sea? Rather, these are the four kingdoms that are likened to beasts, as it is written: “And four great beasts” (Daniel 7:3). (The reference is to the four kingdoms who would subjugate Israel, of which Babylonia was the first.) Rabbi Ḥanina said that Rabbi Yoḥanan said: “Each different from the other” (Daniel 7:3); the damage that each causes is different from the other. If you merit, from the sea; if not, from the forest; just as these beasts, that ascend from the sea, do not cause damage and those that emerge from the forest do cause damage, so too, if you merit, the nations will not rule over you. On a similar note, “the boar from the forest [miyaar] will gnaw at it” (Psalms 80:14). There is a suspended ayin. (The ayin in the word miyaar is written such that it is small and suspended over the other letters. This is so that the word can be read without the ayin, as river [yeor], or with the ayin, as forest [yaar].) If you merit, it will be from the river [yeor] and if not, from the forest [yaar]. Just as the beast that ascends from the sea does not cause damage, [and that which] emerges from the forest causes damage, so it is. (With the nations of the world.) “Like sweeping gale force winds in the south” (Isaiah 21:1), Rabbi Levi said: You do not have any windstorm that is as severe as the windstorm that comes from the north and causes the people located in the south to turn white from terror. What is this? (What is the prophet referring to with this imagery?) This is Nebuchadnezzar, who arose from the north and destroyed the Temple that was located in the south. “Coming from the wilderness [from a fearful land]” (Isaiah 21:1). From where did he come? Rabbi Ḥanina said: He came from a desolate path in the wilderness, [as it is stated]: “Coming from the wilderness from a fearful land.” “A harsh vision was told to me” (Isaiah 21:2). There are ten expressions for prophecy: Vision [ḥazon], prophecy [nevua], preaching [hatafa], speech [dibur], saying [amira], command [tzivui], burden [masa], parable [mashal], poetry [melitza], riddle [ḥida]. Which is the harshest of all? Rabbi Eliezer says: Vision [ḥazon] is the harshest, as it is stated: “A harsh vision [ḥazut] was told to me” (Isaiah 21:2). Rabbi Yoḥanan said: Speech [dibur] is the harshest, as it is stated: “The man, lord of the land, spoke [diber] harshly with us” (Genesis 42:30). The Rabbis say: Burden [masa] is the harshest, in its plain sense: “Like a heavy burden [masa]” (Psalms 38:5). “The traitor betrays and the plunderer plunders. Ascend [ali], Eilam! Besiege, Media!” (Isaiah 21:2). The trouble of Eilam has already disappeared [nitalem]. “Besiege [tzuri], Media,” the trouble [tzara] of Media has already been created [notzera]. “All its sighing I ended” (Isaiah 21:2); all the sighing caused by Babylon. “Therefore my loins are filled with trembling” (Isaiah 21:3), Rabbi Shimon ben Gamliel said: Because they sensed some of the trouble that the kingdoms would cause, our ancestors became restive. Initially, “…to circumvent the land of Edom, and the soul of the people grew restive” (Numbers 21:4). (They grew uneasy as they traveled past Edom because they sensed the troubles that Edom, identified as Rome, would cause the Jewish people.) Jeremiah said: “We bring our bread at the peril of our lives” (Lamentations 5:9). Daniel said: “I, Daniel, my spirit was distressed” (Daniel 7:15). Isaiah said: “Therefore my loins are filled with trembling” (Isaiah 21:3). We, who are engulfed within their innards for many days, many years, many eras, and many epochs, all the more so. “Therefore, my loins are filled with trembling; pains have overcome me, like the pains of a woman in childbirth. I am confounded from hearing; I am frightened from seeing” (Isaiah 21:3). “I am confounded from hearing”—the sounds of blasphemies and curses of the wicked; that is what is written: “You have been haughty toward the Lord of heaven: and the vessels of His House…” (Daniel 5:23). “I am frightened from seeing,” from seeing the tranquility of that wicked one; that is what is written: “King Belshatzar made a great banquet” (Daniel 5:1). What is “great”? Rabbi Ḥama ben Rabbi Ḥanina said: Greater than that of his God. He said to them: ‘Your omer, how was it prepared for sacrifice?’ They said: ‘With thirteen sifters.’ He said to them: ‘But mine is with fourteen sifters.’ “My heart is bewildered” (Isaiah 21:4), this is the court, which erred in the calculation of one day. (They erred in the calculation of the end of the Babylonian exile, and were therefore bewildered as to why it had not yet ended. Their calculation as to the day of their redemption was incorrect.) “Terror [palatzut] has frightened me” (Isaiah 21:4), Rabbi Pinḥas in the name of Rabbi Yehoshua said: You enjoyed my cup [peyali]. (They ate and drank using the Temple vessels.) Alternatively, palatzut, the mouth [peh] that spreads words of cynicism [letzut]; alternatively, “terror [palatzut] has frightened me,” because words of cynicism emerged. “My night of desire, he has transformed into horror” (Isaiah 21:4), the night regarding which my soul was yearning for, for redemption, has been transformed into horror. “Setting the table” (Isaiah 21:5), you set the table, (The midrash merely translated this Hebrew expression into Aramaic. The prophet is describing Belshatzar’s arrogant and elaborate feast in celebration of the fact that Israel, he assumed, would never be redeemed.) “kindling the candelabrum” (Isaiah 21:5), you set up the candelabrum, you kindled the lamps. “Arise princes” (Isaiah 21:5), these are Cyrus and Darius; “anoint the shield” (Isaiah 21:5), receive the kingdom. (Belshatzar arrogantly celebrated, but ultimately he was supplanted by Darius the Mede and Cyrus the Persian.) Cyrus had said to Darius: ‘Reign before me.’ Darius said to Cyrus: ‘That is not what Daniel articulated: “Your kingdom is divided and given to Media and Persia” (Daniel 5:28), to Media first and to Persia thereafter. You should reign before me.’ (This implies that Media would rule before Persia. According to the extant text of the midrash, this is difficult to understand, as Cyrus the Persian would have been correct in offering Darius the first rule. Apparently the correct version is that Darius offered Cyrus first rule, and Cyrus responded that Darius should rule first based on the order implied in the verse in Daniel (Maharzu).) When that wicked one (Belshatzar.) heard, he dispatched and said to his armies: ‘Any nation and kingdom that rebelled against me, we will invade them.’ The Holy One blessed be He said to him: ‘Wicked one, you sent to everyone, (You sent threats to all the nations who rebelled.) did you perhaps send to me? (Did you repent your sins in an attempt to revoke the decree that you will be stripped of your kingdom?) By your life, the punishment of that man (Belshatzar.) will not come from anywhere else, but rather from Me.’ That is what is written: “For it is not from the east or the west…but God is the Judge; He humbles this one and elevates that one” (Psalms 75:7–8), He will humble Belshatzar and elevate Cyrus and Darius. Cyrus and Darius were Belshatzar’s gatekeepers. When he heard these verses, he said to them: ‘Anyone whom you see here tonight, even if he says to you: I am the king, remove his head.’ It is not the way of kings to situate their lavatories within their halls, but rather outside their halls. His bowels were loose all that night and he went out and they did not notice him. When he entered, they noticed him. They said to him: ‘Who are you?’ He said to them: ‘I am the king.’ They said to him: ‘Is this not what the king commanded, that anyone whom we see here this night, even if he says to you: I am the king, remove his head?’ What did they do? They took a branch from the candelabrum and pierced his brain. That is what is written: “On that night, Belshatzar the Chaldean king was killed (Daniel 5:30). At what hour was he killed? Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar said: At the time when sleep begins. Rabbi Shmuel said: When one can distinguish between a wolf and a dog. They do not disagree. The one who says: When sleep begins [says that Belshatzar] was convulsing that entire day, as it was attributed to him as part of his reign. (He was struck at the beginning of the night, but since his reign included the calendar day that began that night, he did not actually die until the beginning of the following night (Matnot Kehuna). Some suggest that the text should read that he was convulsing all night and died in the morning (Rabbi David Luria).) The one who says: When one can distinguish between a wolf and a dog [says that] he was dying all that night, as it was attributed to him as part of his reign. (He was struck at the beginning of the night and convulsed into the morning, when there is enough light to recognize the difference between a wolf and a dog (Matnot Kehuna).) Rabbi Binyamin ben Levi said: Like the time between one cup and another cup, one kingdom was replaced by another kingdom. That is what is written: “For a cup is in the hand of the Lord with foaming wine…He pours from it. [But the dregs are sucked, drunk by all the wicked of the earth]” (Psalms 75:9). This is why the prophet mocks and says: “Go down and sit on the dust” (Isaiah 47:1). The punishment fits the crime; just as there: “The elders of the daughter of Zion will sit silently on the ground” (Lamentations 2:10), so here: “Go down and sit on the dust.” Rabbi Ḥunya said: So said Jerusalem to the daughter of Babylon: Old, worn out, repulsive harlot, go down. You consider yourself a virgin; you are old. “Sit on the ground without a chair” (Isaiah 47:1), your meriting that throne is null and void. What merit did he have? (By what merit did the Babylonian kings rule until that point?) “At that time Merodakh Baladan, [son of Baladan, king of Babylon], sent [scrolls and a gift to Hezekiah; he had heard that he had become ill and recovered]” (Isaiah 39:1). They said that Merodakh was a sun worshipper, and he was accustomed to eat at the sixth hour and would sleep until the ninth hour. When the orb of the sun receded in the days of Hezekiah king of Judah, (The sun moved backward ten hours as a sign that Hezekiah would recover from his illness (see II Kings 20:8–11).) he slept and arose and found that it was morning. He sought to kill all of his guards. He said to them: ‘You let me sleep all day and all night?’ They said to him: ‘The day receded.’ He said to them: ‘Who was the God who caused it to recede?’ They said: ‘The God of Hezekiah caused it to recede.’ He said to them: ‘Is there a god greater than my god?’ They said to him: ‘The God of Hezekiah is greater than your god.’ He immediately sent scrolls and a gift to Hezekiah. That is what is written: “At that time Merodakh Baladan…sent.” What did he write in them? Greetings to Hezekiah, greetings to the great God, greetings to Jerusalem. When the letters had been dispatched he reconsidered and said: ‘I acted improperly. I had the greetings to Hezekiah precede those to his God.’ Immediately, he arose from his throne, took three steps, recalled the letters and wrote other letters in their place. He wrote in them: Greetings to the great God of Hezekiah, greetings to Hezekiah, and greetings to Jerusalem. The Holy One blessed be He said: ‘You arose from your throne and took three steps in My honor; by your life, I will establish three cosmopolitan kings from you who will rule from one end of the world to the other.’ These are they: Nebuchadnezzar, Evil Merodakh, and Belshatzar. When they arose and blasphemed, the Holy One blessed be He eliminated any vestige of them from the world, and established others in their stead. It is written: “Hezekiah rejoiced over them and he showed them his treasure house [beit nekhoto]” (Isaiah 39:2). What is beit nekhoto? Rabbi Imi said: It is the bite [nekhita] that he took from Sennacherib, and the plunder that he plundered from Sennacherib. He showed them a sword swallowing a sword. (He showed them weapons, each of which was superior to the one before (Matnot Kehuna).) Rabbi Shimon ben Lakish said: He showed them houses adorned with ivory like wax. (Magnificently carved, as though it had been wax melted and poured into a mold. Alternatively, the ivory was actually softened, like wax, so as to allow for its beautification (Rabbi David Luria).) Rabbi Yehuda says: He showed them honey as hard as a rock. (This was apparently honey of exceptional quality, which was very sweet or which could last for a long time or be transported easily.) Rabbi Levi said: With this we go out to war and emerge victorious. (He showed him the Ark in the Holy of Holies, and opened it and showed him the Tablets, and said that in the merit of the Torah, Israel is victorious in battle (Etz Yosef).) It is written: “Take millstones and grind flour” (Isaiah 47:2). Rabbi Yehoshua ben Levi said: All the people grind wheat and you say: “Take millstones and grind flour”? Rather, so said Jerusalem to the daughter of Babylon: ‘Had it not been that they waged war against me from On High, could you have overcome me? Had He not “sent fire into my bones” (Lamentations 1:13), could you have overcome me? It is ground flour that you ground; it is a dead lion that you killed; it is a burnt abode that you burned.’ Another matter, “take millstones and grind flour,” in the past, others would grind for you, now, “take millstones and grind flour.” (This hard labor is representative of the fact that Babylon will fall.) “Expose your braid” (Isaiah 47:2), be stripped of your dignity; this is the king, who is situated behind seven partitions. “Bare a leg [shovel], [expose a thigh to cross rivers]” (Isaiah 47:2), stand exposed to the current [shibolet] of the river. (Instead of crossing on a ferry, you will wade through the river on foot like a poor person (Etz Yosef).) “Cross rivers,” in the past you would cross in wagons of silver and gold, and now, “expose a thigh to cross rivers.” “Your nakedness will be exposed” (Isaiah 47:3), the punishment fits the crime. Just as there, (When Babylon exiled Israel.) “all who honored her demeaned her because they saw her nakedness” (Lamentations 1:8), so, here, (In the downfall of Babylon.) “your nakedness will be exposed.” Rabbi Yehoshua ben Levi said: The Holy One blessed be He said: ‘I am destined to bring punishment upon the daughter of Babylon, and even though Daniel will seek mercy on its behalf, as it is written: “Redeem your sins with charity…” (Daniel 4:24), I will not listen to him.’ Why? “Our Redeemer, the Lord of hosts is His name” (Isaiah 47:4). (Our redemption and the construction of the second Temple are contingent upon the downfall of Babylon.)

Sifrei Bamidbar 99:1

(Bamidbar 12:1) "And Miriam and Aaron spoke (vatedaber) against Moses": "dibbur" in all places connotes "harsh" speech, as in (Bereshit 42:30) "The man, the lord of the land, spoke ("dibber") roughly to us," (Bamidbar 21:5) "and the people spoke ("vayedaber") against G-d and against Moses." And "amirah" in all places connotes imploration as in (Bereshit 19:7) "And he said (vayomer): Do not, I pray you, my brothers, do ill," (Bamidbar 12:6) "And He said (vayomer): Hear, I pray you, My words." "And Miriam and Aaron spoke against Moses": We are hereby apprised that both spoke against him, but that Miriam spoke first. This was not her practice, but the occasion demanded it. Similarly (Jeremiah 36;6) "And you (Baruch) shall go and read from the scroll, on which you have written from my (Jeremiah's) mouth, the word of the L-rd in the ears of the people" — not that it was Baruch's practice to speak before Jeremiah, but the occasion demanded it. "and Miriam and Aaron spoke against Moses": How did Miriam know that Moses had ceased from marital relations (with his wife Tzipporah)? Seeing that Tzipporah did not adorn herself as other (married) women did, she asked her for the cause and was told: "Your brother is not 'particular' about this thing" (intercourse, [being constantly "on call" for the word of G-d]). Thus Miriam learned of the matter. She apprised Aaron of it and they both spoke of it (as being a troublesome precedent for others.) Now does this not follow a fortiori, viz.: If Miriam, whose intent was not to berate her brother, but to praise him, and not to diminish propagation (in Israel), but to increase it, and who spoke thus privately — If she was thus punished, then one who intends to speak against his brother, in defamation and not in praise, and to diminish propagation and not to increase it, and in public — how much more so (is he to be punished!) Similarly, a fortiori from the instance of Uzziah (viz. II Chronicles 16-19) If King Uzziah, whose intent (in offering the incense) was not self-aggrandizement or personal honor but the glory of his Master, was thus punished, how much more so one who intends the opposite! (Bamidbar, Ibid.) "… Because of the Cushite woman": Scripture hereby apprises us that whoever beheld her attested to her beauty. And thus is it written (Bereshit 11:29) "… the father of Milkah and the father of Yiskah": Yiskah is Sarah: Why was she called "Yiskah"? For all gazed upon ("sochim") her beauty, as it is written (Ibid. 12:15) "And Pharaoh's officers saw her and praised her to Pharaoh." R. Eliezer the son of R. Yossi Haglili said: "Tzipporah" (Moses' wife) — Why was she called "Tzipporah"? "Tzfu ur'uh" ("Look and see") how beautiful this woman is! "the Cushite (Ethiopian) woman": Now was she an Ethiopian? Wasn't she a Midianite, viz. (Shemot 2:16) "And the priest of Midian had seven daughters, etc." What is the intent of "Cushite"? Just as a Cushite is exceptional in his skin, so Tzipporah was exceptional in her beauty — more so than all the women. Similarly, (Psalms 7:1) "A Shiggayon of David, which he sang to the L-rd concerning Cush (Saul), a Benjaminite." Now was he a Cushite? (The intent is:) Just as a Cushite is exceptional in his skin, so Saul was exceptional in his appearance, as it is written of him (I Samuel 9:2) "… from his shoulder and upwards, taller than all of the people." Similarly, (Amos 9:7) "Are you not like Cushites to Me, O children of Israel?" Now were they Cushites? (The intent is:) Just as a Chushite is exceptional in his skin, so, is an Israelite exceptional in mitzvoth. Similarly, (Jeremiah 32:7) "And Eved-melech the Cushite heard": Now was he a Cushite? Was he not Baruch? But, just as a Cushite is exceptional in his skin, so, was Baruch ben Neriah exceptional in his deeds, more so than any of the others in the king's palace. (Bamidbar, Ibid.) "for he had taken a Cushite woman": Why is this written? Is it not written (immediately before) "about the Cushite woman that he had taken"? — There are those who are beautiful in appearance, but not in deed; in deed, but not in appearance, viz. (Proverbs 11:22) "Like a golden ring in the snout of a pig is a beautiful woman lacking in sense. Tzipporah was beautiful in both — wherefore it is written "about the Cushite woman that he had taken, for he had taken a Cushite woman."

Vayikra Rabbah 13:1

“The Lord spoke to Moses and to Aaron, saying to them” (Leviticus 11:1). “The Lord spoke to Moses and to Aaron, saying to them.” Rabbi Pinḥas and Rabbi Yirmeya began: “An ear that heeds life’s rebuke…” (Proverbs 15:31). “An ear that heeds life’s rebuke,” these are the sons of Aaron. (Elazar and Itamar; see Leviticus 10:1–7.) “Will abide among the wise” (Proverbs 15:31), as they were close to death, yet the divine speech was directed to them, to their father, and to their father’s brother during their lifetimes. That is what is written: “Moses inquired [darosh darash] about the goat of the sin offering [and, behold, it was burned, and he was angry with Elazar and with Itamar, the remaining sons of Aaron, saying]” (Leviticus 10:16). What is darosh darash? Two inquiries; he said to them: ‘If you slaughtered, why did you not eat? If you were not going to eat, why did you slaughter?’ Immediately, “he was angry with Elazar and with Itamar” (Leviticus 10:16). When he became angry, a halakha escaped him. Rabbi Huna said: In three instances, Moses became angry and a halakha escaped him, and these are: Regarding Shabbat, regarding metal vessels, and the acute mourner. Regarding Shabbat, from where is it derived? As it is stated: “People left from it until the morning…[and Moses became angry with them]” (Exodus 16:20). Because he became angry, he forgot to tell them the halakhot of Shabbat. He said to them: “It is what the Lord said…eat it today as it is Shabbat for the Lord” (Exodus 16:23, 25). (Moses became angry that people had left over manna until morning. Therefore, he forgot to tell the people about the the Shabbat protocol for the manna, which he told them only after the tribal princes came to inquire as to why the manna collected on Friday was double that collected on other days. ) Regarding metal vessels, from where is it derived? As it is stated: “Moses became angry at the commanders of the army” (Numbers 31:14). Because he became angry, the halakha escaped him; he forgot to tell them the halakhot of metal vessels. Since Moses did not say it, Elazar the priest said it in his stead, as it is stated: “Elazar the priest said to the people of the army: [This is the statute of the law that the Lord commanded Moses]” (Numbers 31:21). He said to them: ‘He commanded to Moses, my master, He did not command me.’ Regarding the acute mourner, from where is it derived? As it is stated: “He was angry with Elazar and with Itamar.” Because he became angry, the halakha escaped him that it is prohibited for an acute mourner to partake of consecrated foods. “The remaining...saying” (Leviticus 10:16). Rabbi Pinḥas and Rabbi Yehuda ben Rabbi Simon: He said to them: ‘You, too, did not remain.’ (It is only through my prayers that you were spared.) “Aaron [vaydaber] spoke to Moses” (Leviticus 10:19). He answered him with harsh speech [dibbur], as it is written: “The man, lord of the land, spoke [dibber] [harshly with us]” (Genesis 42:30). “Indeed, today they presented their sin offering and their burnt offering” (Leviticus 10:19). He said to him: ‘My sons died today, and today I will sacrifice an offering? Today they died, and I will eat consecrated foods today?’ Immediately, Aaron expounded an a fortiori inference to Moses: ‘If the lenient second tithe is prohibited for an acute mourner, is it not logical that the stringent sin offering will be prohibited for the acute mourner?’ Immediately, “Moses heard and he approved” (Leviticus 10:20). He dispatched a herald to the entire camp and said: ‘I was mistaken regarding the halakha, and Aaron my brother came and taught me.’ Elazar knew the halakha and was silent. Itamar knew the halakha and was silent. They merited and the divine speech was directed to them, to their father, and to their father’s brother in their lifetimes. That is what is written: “The Lord spoke to Moses and to Aaron, saying to them” – Rabbi Ḥiyya taught: To the sons, Elazar and Itamar.

Quoting Commentary

Rashi explains that the plural form of divine names signifies power and authority, with names denoting rulership often in plural form. The use of דבר implies harsh language, while אמר denotes supplication. The name Hashem represents mercy, while Elohim represents justice. The repetition of addressing the Israelites in Exodus 19:3:3 is explained as a contrast between friendly and stern tones. The plural form of divine names signifies authority, with the trait of justice associated with the name Mount Sinai.

Derekh Chayyim 6:2:4

But in the chapter [entitled] Haya Koreh (Berakhot 17b), it also says, "A heavenly echo goes out from Mount Chorev and says, 'The whole world is nourished because of Channina, my son, etc.'" - and there, no destruction is mentioned. So it is shown that it is because every heavenly echo is with the trait of [strict] justice (middat hadin). As behold, all expressions of speaking (dibbur) are a harsh language, such as, "The man, the master of the land, spoke to us harshly" (Genesis 42:30). And that is why he said, "a heavenly echo goes out from Mount Chorev." For this name - that which Mount Sinai was called, "Mount Desolation" - indicates the trait of justice. This is as it is found in the chapter [entitled] Rabbi Akiva (Shabbat 89b), "Mount Desolation - as destruction came from it to the nations of the world." Note that the name, "Desolation," is given to Mount Sinai, because destruction and devastation come to the nations of the world from it. And because it is called, "Mount Desolation," on account of the trait of justice which comes from it, he said, "Desolation" - which indicates the trait of justice - regarding the heavenly echo. As it is not applicable to explain there like here (in the previous paragraph). So this is certainly the main explanation.

Or HaChaim on Deuteronomy 10:17:1

אלוקי האלוקים ואדוני האדנים, "The G'd of gods and the Lord of lords, etc." The first statement means that He is the G'd of the angels who are often described as אלהים, such as in Job 1,6 ויבאו בני האלוהים. The expression אדני האדנים refers to terrestrial rulers. Compare Genesis 42,30 דבר האיש אדני הארק אתנו קשות, "the man who is the ruler of the land spoke harshly to us." The reason Moses also had to mention terrestrial rulers is so that we should not think that these rulers are free to do as they please; Moses reminds us that G'd exerts some pressure on those rulers. This is what Solomon meant in Proverbs 21,1: "the heart of the king is in G'd's hand, He directs it to whatever direction He desires."

Rabbeinu Bahya, Shemot 16:12:1

שמעתי את תלונות בני ישראל, “I have heard the complaints of the Children of Israel, etc.” Our sages in Pessikta zutrata on this verse said that G’d refers to the Israelites as “Children of Israel,” a complimentary title, in spite of the fact that they had uttered complaints. What is the meaning of the word לאמור here after the words דבר אל בני ישראל? The message in the repetition is that Moses was to address the Israelites twice; once in a friendly tone, concerning their complaint about not having bread, and in a sterner tone concerning their demands for more than necessities, i.e. meat. Whereas the word וידבר refers to stern talk, the use of the word לאמור, denotes a friendly tone. We have proof of this in Genesis 42,30 דבר האיש אדוני הארץ אתנו קשות, “the man, the ruler of the land spoke with us harsh words.” The Talmud in Makkot 11 states that the word דבר already implies קשות, tough talk.

Rabbeinu Bahya, Shemot 6:3:4

וארא אל אברהם אל יצחק ואל יעקב באל שדי, ושמי ה’ לא נודעתי להם. “whereas I appeared to Avraham, Yitzchak, and Yaakov, I appeared to them in My capacity as the G’d Shaddai, but in my capacity as Hashem I did not become familiar to them.” The Torah used the expression וידבר אלו-הים when telling Moses about this, whereas at the beginning of the chapter, 2 verses earlier, when G’d spoke to Moses this was prefaced by the words ויאמר ה'. There is a reason for this. The name ה’ denotes the attribute of Mercy, and the word ויאמר implies a friendly tone used by the speaker, whereas the name אלו-הים is a reference to the attribute of Justice, and the word וידבר implies that the speaker uses stern language. We find proof of this when the brothers related how Joseph had spoken to them when he accused them of being spies. They said: (Genesis 42,30) דבר האיש אדוני הארץ אתנו קשות, “the man, the ruler of the country spoke harshly with us.” When you examine the entire dialogue between G’d and Moses at the burning bush, you will find that in all the sixteen instances when G’d addressed Moses He did not once use דבור, i.e. stern language. Here G’d resorted to דבור, to stern language, after Moses had challenged His method of doing justice with the words: “why did You make matters bad for the people, etc.?” Also the attribute אלוה-ים which is mentioned here indicates that it was the attribute of Justice which addressed Moses here in contrast with the attribute of Mercy which G’d had employed previously at the burning bush. At the end of the previous portion G’d is on record as responding kindly to Moses’ challenge, i.e. ויאמר ה’...עתה תראה, He had reassured Moses that He was going to punish those who deserved it and reward those who had experienced suffering. Now however, G’d wanted to let Moses know that he had overstepped the bounds of what is proper by asking that question. It is not unusual for G’d to at almost one and the same time appear both as a stern mentor and as a kindly teacher. In Leviticus 19,3 we read איש את אמו ואביו תיראו ואת שבתותי תשמורו אני ה’ אלוקיכם, “each one of you shall display reverence for his mother and his father and you shall observe My Sabbath days, I am Your G’d (the merciful) and the (just).” G’d employs the attribute of Justice to lend weight to the command, but He also employs the attribute of Mercy to inform us that He can be counted on to reward our compliance with His instructions. We encounter a similarly worded verse in Leviticus 19,12 where the Torah first forbids the use of G’d’s name to swear a false oath, by writing לא תשבעו בשמי לשקר וחללת את שם אלוה-יך, “do not use My name to swear a false oath and to thereby defile My name (attribute of Justice)- אני ה’, “for I am the Merciful G’d (attribute of Mercy). Again our sages explain the conclusion of this verse in which G’d suddenly switches to the use of the tetragrammaton as meaning that (“I am guaranteed to pay you your reward for observing My commandment”). The point G’d is making here is that although He had not bothered to add the assurance that He would recompense the patriarchs for observing His commandments again and again, they nevertheless had not seen fit to question His manner of running the universe every time they were mystified by something which appeared to affront their sense of justice. Moses, who had been the recipient of such assurances, seeing he had become privy to the fact that G’d upsets the laws of nature (in order to help His people) had seen fit to question Him and His methods. Use of the word שדי in our verse is a reference to G’d’s handling the universe and sometimes employing an attribute designed to overcome the powers He has delegated to the horoscopic influences on the fate of man. However, He had not employed the powers inherent in the use of His four-lettered holy name י-ה—ו-ה in His relations with them. According to the opening word וארא, “I have become visible,” in our verse, the word נודעתי used as a contrast is strange; we would have expected the Torah to write לא נראתי להם, I have not become visible to them, by My attribute י-ה-ו-ה, or words to that effect. Or, the verse should have commenced with the words ואודע אל אברהם אל יצחק וגו’ “I became visible to Avraham, to Yitzchak, etc.” Why this asymmetry in the verbs used here? The answer is that the patriarchs as a rule experienced their visions at night. It was appropriate therefore to apply the expression “vision” from the root ראה “to see” to their experiences of encounters with G’d. G’d wanted to contrast the fact that Moses had been granted a revelation of His presence while he was fully awake already the first time he had had a communication from G’d. The word נודעתי which is derived from ידע, “to know intimately,” was therefore more appropriate to bring home to Moses that G’d had seen fit to let him experience a superior form of divine communication. In fact the use of the intransitive form לא נודעתי instead of the transitive form לא הודעתי להם, “I have not made (Myself) known to them,” teaches that He and His name are all one. We find a similar switch between the transitive and intransitive use of the same word in Exodus 33,22 והיה בעבור כבודי.....עד עברי. The Torah wanted to inform Moses (and us) that he and His כבוד are all one.

Rashi on Genesis 20:13:2

כאשר התעו WHEN GOD (CAUSED ME TO WANDER — The verb is in the plural. Do not be surprised at this for in many passages words denoting Godship or denoting Authority are grammatically treated as plural, e. g., (2 Samuel 7:23) “Whom God went (הלכו plural) to redeem”; (Deuteronomy 5:23) “the living (חיים adjective, plural) God”; (Joshua 24:19) “a Holy (קדושים adjective, plural) God”. So, too, the idea of Authority is expressed by the plural form, as (39:20) “And the master of (אדני construct plural) Joseph took him” and as (Deuteronomy 10:17) “Lord of (אדני) lords (האדנים)”, and (42:30) “the lord of (אדני) the land”; as well as (Exodus 22:14) “if its owner (בעליו) be with it”, and (Exodus 21:19) “and warning has been given to its master (בעליו)”. If you ask why does it here use the term התעו, I reply, anyone who is exiled from his home and has no settled abode may be styled תועה a wanderer (or “one moving about aimlessly”), as (21:14) “And she, Hagar, went and strayed about (ותתע) in the wilderness”; (Psalms 119:176) “I have gone astray (תעיתי) like a lost sheep”, and (Job 38:41) “they wander (יתעו) through lack of food”, i.e. they go out and wander about to seek their food.

Rashi on Joshua 24:19:1

A holy God. (Why is this Name of God always in the plural form אל־הים instead of א־ל.) In most places, every expression of rulership is found in the plural form, such as: “the ruler of the Land,” ( Bereishis 42:30. “The man the master of the land, אַדנֵי הָאָרֶץ spoke to us.” Here too, it should have been written אַדוֹן הָאֶָרֶץ in the singular.) “the ruler of Yoseif,” (Bereishes 39:20.) “if his master is with him,” ( Shemos 22:14. Here too it should have said אִם בַּעַל עִמוֹ in the singular referring to the owner.) that God went to redeem (II Shmuel 7:23.) . The reason for this is because this name is the name of power.

Rashi on Numbers 12:1:1

ותדבר AND [MIRIAM AND AARON] SPAKE — The term דבר in every passage where it is used implies harsh language, for so it states, (Genesis 42:30) “The man, the lord of the land spake (דבר) roughly to us”. The term אמר, however, is always an expression denoting supplication, for so it states, (Genesis 19:7) “And he said (ויאמר) ‘I beg of you (נא), my brethren, do not so wickedly” ; (verse 6 of this chapter) “And He said (ויאמר), Hear, I pray you (נא), My words’ — for the word נא always expresses supplication (Sifrei Bamidbar 99).

Siftei Chakhamim, Exodus 19:3:3

Say it to them in a gentle voice. See Re”m on this. It seems to me that [Rashi knows this] because we find that דיבור is speaking in a harsh manner, as in: “The man in charge of all the land spoke ( דבר ) to us harshly” (Bereishis 42:30). Thus we may deduce that אמירה is speaking in a gentle manner. Furthermore, it is written: “And Yoseif said ( ויאמר ) to his brothers, ‘I am Yoseif’” (ibid. 45:3). And it is written: “Yoseif said ( ויאמר ) to his brothers, ‘Please approach’” (ibid. v. 4). And it is written: “Yoseif said ( ויאמר ) to them, ‘Do not fear’” (ibid. 50:19). From all these we see that ויאמר is gentle speech.

Talmud

The Gemara discusses the different meanings of the term "dibber" in the context of harsh language, citing examples from Genesis and Psalms. It distinguishes between the conjugations of the root word to show that there is a difference in meaning between them.

Makkot 11a:2

The Gemara asks: Is that to say that all instances of speaking [dibbur] indicate harsh language? The Gemara answers: Yes, as it is written with regard to Joseph’s brothers: “The man, the lord of the land, spoke [dibber] harshly to us” (Genesis 42:30). The Gemara asks: But isn’t it taught in a baraita with regard to the verse: “Then they who feared the Lord spoke [nidberu] with one another” (Malachi 3:16), that the term “they spoke” is nothing other than a term of gentleness, and likewise, the same is true of the verse which states: “He subdues [yadber] peoples under us” (Psalms 47:4), meaning that God will calmly and gently conduct the nations under the influence of the Jewish people? The Gemara answers: The meaning of dibber is discrete and the meaning of yadber is discrete. There is a difference between the two conjugations of the same root.

Targum

In Genesis 42:30, Onkelos and Targum Jonathan both describe how the man in charge of the land spoke harshly to Joseph's brothers and accused them of being spies.

Onkelos Genesis 42:30

The man, the master of the land spoke to us harshly; and considered us as spies of the land.

Targum Jonathan on Genesis 42:30

The man the lord of the land spake with us harshly, and treated us as spies of the country:

וַנֹּ֥אמֶר אֵלָ֖יו כֵּנִ֣ים אֲנָ֑חְנוּ לֹ֥א הָיִ֖ינוּ מְרַגְּלִֽים׃ 31 J We said to him, ‘We are being honest; we have never been spies!
Ramban explains that the brothers denied being spies based on their trustworthiness, while the Midrash suggests Joseph accused them because they entered the city through different gates. Scripture does not confirm this. Onkelos translates "honest people" as "faithful men" in Targum Jonathan.

Commentary

The brothers of Joseph told him they were honest and had never been spies [Steinsaltz on Genesis 42:31].

Steinsaltz on Genesis 42:31

For our part, we were honest, and we said to him: We are sincere; we have not been spies at any point in our lives.

Quoting Commentary

Ramban explains that the brothers' denial of being spies was based on their trustworthiness throughout their lives. The Midrash suggests that Joseph accused them of being spies because they entered the city through different gates, but Scripture does not explicitly mention this. The brothers' defense that they were all one man's sons could indicate guilt, but it is possible that Joseph accused them of spying because they were gathering together after entering through different gates. Scripture does not delve into the details of their arguments further.

Ramban on Genesis 42:11:2

THY SERVANTS HAVE NOT BEEN SPIES. The meaning of this expression is: “We have been trustworthy in all our affairs from our youth on. Your servants have not been spies from then till now.” Similarly, We have not been spies, (Further in Verse 31.) means: “We have never been spies.” Now our Rabbis have been aroused by the matter we have discussed, (Namely, what did the brothers do to justify Joseph’s accusation that they were spies?) and they have expounded (Bereshith Rabbah 91:6.) that they entered the city by ten different gates in the manner of spies, and it was for this reason that he accused them. Now this is plausible; however, Scripture does not mention it! Moreover, at the very outset, the brothers said to him in defense of themselves, We are all one man’s sons, and [if, as the Midrash has it, the basis of his accusation was that they entered by ten different gates], this itself indicates their guilt. (Since brothers as a rule stay together, the fact that they did not enter by the same gate indicates that they are spies.) Now it is possible to say in explanation of the Midrash that Joseph originally said to them, “you entered by ten gates, and now you are all gathering in one place and conspiring together. This is nothing other than the behavior of spies.” Thereupon they said to him, “It is because we are brothers that we are gathered together.” But he said, “Not so, but you have come to find out the condition of the land. (Verse 12 here.) If you were brothers you should have entered by one gate, just as you are now together.” Then they told him that one of them is gone, (Verse 13 here.) and that they had gone in search of him, [which was why they entered by different gates]. Scripture, however, does not care to prolong the discussion of the motivation of their arguments.

Targum

In Genesis 42:31, Onkelos translates "honest people" as "faithful men" in Targum Jonathan.

Onkelos Genesis 42:31

We said to him, We are honest people, we have never been spies.

Targum Jonathan on Genesis 42:31

but we said to him, We are faithful men, not spies.

שְׁנֵים־עָשָׂ֥ר אֲנַ֛חְנוּ אַחִ֖ים בְּנֵ֣י אָבִ֑ינוּ הָאֶחָ֣ד אֵינֶ֔נּוּ וְהַקָּטֹ֥ן הַיּ֛וֹם אֶת־אָבִ֖ינוּ בְּאֶ֥רֶץ כְּנָֽעַן׃ 32 J There were twelve of us brothers, sons by the same father; but one is no more, and the youngest is now with our father in the land of Canaan.’
The brothers deliberately omitted certain details when recounting their conversation with Joseph to their father to avoid implicating him as Joseph's servant and to portray Joseph as overly inquisitive without cause, allowing them to avoid further suspicion from Joseph. Targum mentions that the brothers are twelve in number, with one missing and the youngest being with their father in the land of Canaan.

Commentary

The brothers deliberately omitted the word "your servants" when recounting their conversation with Joseph to their father to avoid implicating him as Joseph's servant as well. They also reversed the order of their statement about the whereabouts of the brothers to portray Joseph as overly inquisitive without giving him cause. This strategic misrepresentation allowed them to avoid further suspicion from Joseph.

Steinsaltz on Genesis 42:32

We are twelve brothers, sons of our father; one is absent, and the youngest is today with our father in the land of Canaan. This is what we said to the man.

Tur HaArokh, Genesis 42:32:1

שנים עשר אנחנו בני אבינו, “we are altogether twelve sons of our father.” When repeating their conversation with Joseph to their father, they were careful to omit the word עבדיך, “your servants,” which they had used then, and which unwittingly included their father in their reference to their being his servants. Had they not omitted mentioning this, their father could have accused them of already having described Binyamin as Joseph’s servant, also, and thereby admitting that he had the right to demand Binyamin’s presence the next time they came to Egypt.

Tur HaArokh, Genesis 42:32:2

האחד איננו, והקטן את אבינו היום, “the one is no longer, and the youngest is with his father at this time.” When addressing Joseph they had presented the situation in reverse order, i.e. הקטן את אבינו היום והאחד איננו. The reason why they did not repeat the conversation to their father verbatim, each word in its proper sequence, was because the very manner in which they presented the situation made Joseph ask, justifiably, “if the youngest is at home, where is the other brother who is unaccounted for at this time?” By slightly misrepresenting the conversation they had had with Joseph, they managed to portray him as overly inquisitive without their having given him any cause for this.

Targum

Both Onkelos and Targum Jonathan on Genesis 42:32 mention that the brothers are twelve in number, with one missing and the youngest being with their father in the land of Canaan.

Onkelos Genesis 42:32

We are twelve brothers, sons of our [the same] father. One is no more, and the youngest is this day with our father in the land of Canaan.

Targum Jonathan on Genesis 42:32

We are twelve brothers, sons of our father; of one, we know not what was his end, and the youngest is tojday with our father in the land of Kenaan.

וַיֹּ֣אמֶר אֵלֵ֗ינוּ הָאִישׁ֙ אֲדֹנֵ֣י הָאָ֔רֶץ בְּזֹ֣את אֵדַ֔ע כִּ֥י כֵנִ֖ים אַתֶּ֑ם אֲחִיכֶ֤ם הָֽאֶחָד֙ הַנִּ֣יחוּ אִתִּ֔י וְאֶת־רַעֲב֥וֹן בָּתֵּיכֶ֖ם קְח֥וּ וָלֵֽכוּ׃ 33 J But the man—who is lord of the land—said to us, ‘By this I shall know that you are being honest: leave one of your brothers with me, and take something for your starving households and be off.
Ibn Ezra, Radak, and Rav Hirsch emphasize the importance of providing food for the hungry households during a famine, with Steinsaltz summarizing that one brother must stay to alleviate hunger. The pronunciation of "Tefillin" should have a drawn-out Lamed due to the dot in the letter, and "Le'Honeach" should be pronounced with a Kamatz and "Al Mitzvat" with a Patach, as ruled by the Great Achronim. Judah's offer to become a slave in place of Benjamin demonstrates complete repentance according to the sages and Rambam. The man in charge of the land told Joseph's brothers to leave one of their brothers with him as a guarantee of their honesty and take food for their hungry families.

Commentary

Ibn Ezra explains that the food is needed for the famine in their houses, Radak interprets the words as meaning food for the starving, and Rav Hirsch contrasts the concept of a master as one who carries and supports, not one who destroys, emphasizing the importance of sincerity in providing food for the hungry households. Steinsaltz summarizes that one brother must stay and take grain to alleviate the hunger in their households.

Ibn Ezra on Genesis 42:33:1

THE FAMINE OF YOUR HOUSES. Needed for the famine that is in your houses. (See I.E.’s comment on verse 19 and the notes thereto.)

Radak on Genesis 42:33:1

ואת רעבון, the words are once more inverted and mean ואת שבר רעבון, “the food for the starving, etc.”

Rav Hirsch on Torah, Genesis 42:33:1

בעל und בעל .אדון ist der Überwältigende, also der Übergeordnete. אדון bezeichnet den Herrn von einer ganz anderen, edleren Seite. Es ist verwandt mit אדן, Säulenfuß, also: Träger, nicht: der den andern auch vernichten könnte, sondern der Tragende. So steht ד׳ den בעלים gegenüber. Der heidnischen Anschauung ist das Attribut des Göttlichen wesentlich zu fürchtende Gewalt. Gewährung ist ihr Schwäche. Ihre Götter sind אלילים, versagende Mächte, die an der Vernichtung der Menschen ihre Lust und Freude finden und dem Glück des Menschen feindlich sind. Dem gegenüber ist מתחת זרועות עולם ,מקומו של עולם :הקב׳׳ה, bis in die tiefste Niedere herab: Stätte und Träger aller Wesen. Der בעל hat deshalb eigentlich keinen עבד. Er hat nur Sachen, mit denen seine Willkür spielt. Nur ein אדון hat in Wahrheit einen עבד. Josef hatte im edelsten Sinne die Stellung eines רעבון בתיכם - .אדני הארץ: das, wonach es eure Häuser hungert.

Steinsaltz on Genesis 42:33

The man, lord of the land, said to us: With this I shall know that you are sincere: One of your brothers leave with me, and take grain for the hunger of your households, and go.

Halakhah

The word "Tefillin" should be pronounced with a drawn-out Lamed due to the dot in the letter, filling in the missing letter, and should theoretically be written with two Lameds to match the root word "Pallel." When saying "To place the Tefillin" or "About the Mitzvah of Tefillin," the pronunciation should be specific, with "Le'Honeach" pronounced with a Kamatz and "Al Mitzvat" with a Patach underneath the Vav for singular language, even if the blessing is upon both Tefillin. The main custom is to use "Al Mitzvat" with a Patach, as ruled by the Great Achronim.

Arukh HaShulchan, Orach Chaim 25:14

In the word "Tefillin" the Lamed (Hebrew letter: ל) is Dagush (Has a dot in it: לּ, in Hebrew grammar, when there is a dot in a letter other than the letters of בג״ד כפ״ת, it is drawn out), since the Shoresh (root) of the word is Pallel (פ.ל.ל.) as I have written in the name of the Tur. And it should theoretically be written with two Lameds (It is written תפילין when it should theoretically be written תפיללין in order to match up with the root of the word), but the Dagush (the dot in the letter) fills in the missing letter, as is known. And thus when one says "To place the Tefillin", and so with "About the Mitzvah of Tefillin" — he should draw out the Lamed (ל) as is the way with Dagush-es. And he should say "להניח - Le'Honeach (To place)" with the Hey (Hebrew letter: ה) pronounced with a Kamatz (vowel underneath a letter, pronounced by Ashkenazim "o" as in "off") since it is the language of placing - on the hand - like "to place (Le'Honiach) a blessing upon your house" (Ezekiel 44:30), and not with a Patach (vowel underneath a letter: אַ, pronounced as "o" as in "octagon") which is the language of abandonment (meaning that the word "Le'Haniach" means abandonment), like "leave (Hanichu) your one brother with me" (Genesis 42:33) with a Makaf (a dash under the letter: a Patach). And "על מצות - Al Mitzvat (About the Mitzvah of)" with a Patach underneath the Vav (Hebrew letter: ו), that since it is only said upon the Shel Rosh it must be in the singular (Thus, it is "Al Mitzvat" as in "another", which would be the singular, as opposed to Al Mitzvot, as in "ode", which would be the plural). And even if it would be said that the blessing is upon both [of the Tefillin], isn't it written: "The commandment (singular, Mitzvat) of Hashem is clear and lights up the eyes", this is referring to all the commandments [of the Torah]. And in any case the use of a Patach is singular language (Magen Avraham), that all the commandments are [really] one Mitzvah, meaning: that the Holy One, Blessed be [God] commanded us. And there are those who say "Al Mitzvot" with a Cholam (Hebrew vowel above a letter and to the left or above a Vav: רֹ or וֹ, making the "o" sound as in "ode", which is thus plural) but when they have only the Shel Rosh they say it with the Patach, because [they only have] the singular [Shel Rosh] (Turei Zahav in the name of his brother). And the main custom is like the first one ("Al Mitzvat" with a Patach), and so ruled the Great Achronim (Eliyah Rabbah, and the Graz, and Levushei Srad, and the Derech Ha'Chayim).

Quoting Commentary

The pronunciation of "l' - HUH - knee - ach" with a kamatz is significant because it means "placing/resting", not "leaving", as illustrated in biblical examples. Judah's offer to become a slave in place of Benjamin demonstrates complete repentance according to the sages and Rambam, as he refrains from committing the same crime he did with Joseph.

Essays in Ethics; A Weekly Reading of the Jewish Bible, Vayigash; The Birth of Forgiveness 23

Finally, at the climax of the story Judah himself says, “So now let me remain as your slave in place of the lad. Let the lad go back with his brothers!” (Gen. 42:33). Judah, who sold Joseph as a slave, is now willing to become a slave so that his brother Benjamin can go free. This is what the sages and Rambam define as complete repentance, namely when circumstances repeat themselves and you have an opportunity to commit the same crime again, but you refrain from doing so because you have changed.

Mishnah Berurah 25:24

"l' - HUH - knee - ach" with a kamatz - Because, [pronounced that way], it means "placing/resting", as it's written (Ezekiel 44:30) "that he may cause a blessing (l'hunee'ach) to rest/be placed upon your house". It should not be pronounced with a patach, which [would make the word] mean "leaving", as it's written (Genesis 42:33) "(hanichu) leave one of your brothers with me". [Achronim]

Targum

The man in charge of the land told Joseph's brothers to leave one of their brothers with him as a guarantee of their honesty, and to take food for their hungry families and return home.

Onkelos Genesis 42:33

The man, the master of the land, said to us, This is how I shall know that you are honest. Leave one of your brothers with me, and take food for your famished [grain that is lacking in your] households and go.

Targum Jonathan on Genesis 42:33

And the man, the lord of the land said to us, By this I shall know that you are true. Leave me one of your brothers with me, and what is needed by the hunger of your houses take, and go,

וְ֠הָבִ֠יאוּ אֶת־אֲחִיכֶ֣ם הַקָּטֹן֮ אֵלַי֒ וְאֵֽדְעָ֗ה כִּ֣י לֹ֤א מְרַגְּלִים֙ אַתֶּ֔ם כִּ֥י כֵנִ֖ים אַתֶּ֑ם אֶת־אֲחִיכֶם֙ אֶתֵּ֣ן לָכֶ֔ם וְאֶת־הָאָ֖רֶץ תִּסְחָֽרוּ׃ 34 J And bring your youngest brother to me, that I may know that you are not spies, that you are being honest. I will then restore your brother to you, and you shall be free to move about in the land.’”
The text discusses two types of love: one based on a father's admiration for his son's wisdom and deeds, and another rooted in unconditional love. The brothers altered Joseph's words to convince Jacob to send Benjamin with them to Egypt, not informing him of Simeon's imprisonment. Jacob's vague understanding of events in Egypt led him to send his sons there for grain, where Joseph tested them and eventually revealed his identity. Joseph promised to return Benjamin and allow the brothers to continue trading in Egypt once they proved themselves honest.

Chasidut

The text discusses two types of love: one where a father loves his son's wise deeds and words, and another where a father loves his son unconditionally, accepting everything his son says due to his deep love for him.

Maggid Devarav leYaakov 38:1

"[I shall give you back your brother] and you can trade in the land" (Gen. 42:34). There are two kinds of love: The first is that of a father who loves the deeds of his wise son and boasts about [his son's] wise deeds which he performs or the wise words which he speaks. And the second [type of love] is that [of a father] who loves his son to the core and everything that [his son] speaks before him is proper in his eyes because of his love for him.

Commentary

The brothers altered Joseph's words for the sake of peace, not mentioning the freedom to trade in the land, to convince Jacob to send Benjamin with them. They did not inform their father of Simeon's imprisonment to avoid further objections. The interpretation of "tis'charu" as traveling around the land rather than engaging in trade was used to explain the lack of mention of this by Joseph. Once cleared of suspicion, Joseph agreed to grant the brothers full trading rights in Egypt.

Chizkuni, Genesis 42:34:1

ואת הארץ תסחרו, “and then you can carry on trade freely.” This is not what Joseph had said to them, but this is what they added in order to induce Jacob to send Binyamin back with them.

Ramban on Genesis 42:34:1

AND YOU SHALL BE FREE (‘TIS’CHARU’) TO TRADE IN THE LAND. They altered it for the sake of peace (For we do not find that Joseph told this to his brothers.) so that Jacob would consent to send Benjamin along with them. It had been their desire to return immediately were it not that Jacob had said, My son shall not go down with you. (Verse 38 here.) Similarly, for the sake of peace, they told him Joseph’s words, ‘Leave’ one of your brothers with me, (Verse 33 here.) and they did not tell their father of their imprisonment or of Simeon’s imprisonment. It is possible that Joseph did tell them, And you shall be free to trade in the land, but Scripture does not relate it. If so, the intent of the statement is that “you will be able to bring merchandise at your will for the purpose of purchasing grain, and I will not take it, as compensation for your embarassment.” (Thus he suggested that they will be able to keep their original merchandise for sale to others, and obtain grain free.) Similarly, their saying, The man persisted in asking about ourselves, and our family, (Further, 43:7.) constitutes a motivating plea to their father, [but the event never actually took place]. It may be that when they told Joseph, We are all one man’s sons, (Verse 11 here.) he said to them, “Not so, but you have truly come to find out the condition of the land. (Verse 12 here.) Now tell me if your father is alive, and if you have another brother, for I will investigate you and know what you are.” Then they said, “We are twelve brethren, the sons of one man who is presently in the land of Canaan, for he is still alive, and the youngest one is with him, and one is gone.” This was what Judah said to Joseph: My lord asked his servants, saying, Have you a father, or a brother? (Further, 44:19.) In a similar manner Scripture, in many places, is concise about an event or the recounting thereof, as I have mentioned. (See Ramban above in Verse 21.) Now Rashi writes: “Tis’charu, you may travel round the land. All expressions of s’chorah (merchandise) and socharim (merchants) are derived from sochar, which means ‘going around,’ because the merchants go round looking for merchandise.” It would seem that the Rabbi [Rashi] (See Bereshith, Note 139.) aimed by this interpretation to guard himself against this difficulty. (Namely, that we do not find that Joseph mentioned to his brothers about being free to trade in the land. Therefore, Rashi explained the word tis’charu as giving them the right to travel around the land and buy grain always without hindrance.) He therefore explained their words as reporting only that Joseph had said that they would be permitted to travel around the land and always buy grain at their pleasure. But above, in the story of Shechem, Rashi did not so interpret the same expressions: Settle down ‘us’charuah’ (and engage in trade); (Above, 34:10. For there actual trade is referred to, while here only travelling around the land is meant. Therefore Rashi makes his comment here, and not there in the story of Schechem.) ‘v’yis’charu othah’ (and engage in trade in it). (Ibid., Verse 21.)

Rashi on Genesis 42:34:1

ואת הארץ תסחרו AND YE SHALL TRAVEL IN THE LAND — It means literally, “ye may travel round the land”. All such words as סוחרים merchants, סחורה merchandise, are derived from this root סחר to go round, because the merchants travel round looking for merchandise.

Siftei Chakhamim, Genesis 42:34:1

You will travel around. You might ask: Where do you find that Yoseif said this to them? The answer is: Since Yoseif accused them of being spies, he did not let them roam about the city in order to prevent them from spying. But if they bring Binyamin and will thus no longer be suspect of spying, they will be allowed to roam about the city. This relates back to (v. 20), “So that your words will be verified.” The meaning of תסחרו is “to roam about,” and not, “to do business (סחורה).” Otherwise, how is it connected to the narrative?

Steinsaltz on Genesis 42:34

Yet you must bring your youngest brother to me, and I shall thereby know that you are not spies, that you are sincere. I will then give you your brother, who is currently incarcerated, and you shall trade in the land. You will be permitted to buy grain and engage in business dealings in Egypt, like all other foreigners who bring commodities from their lands to sell them or exchange them for food. The brothers stressed to their father that Joseph had agreed to grant them full rights once they would be cleared of any suspicion.

Tur HaArokh, Genesis 42:34:1

ואת הארץ תסחרו, “and then you may freely wheel and deal in the land.” Although we cannot find that Joseph had said these words to them, they may be justifiably inferred from the tenor of their interview with, or interrogation by Joseph. Sometimes the Torah abbreviates its narrative of events. Alternately, the brothers may have misquoted Joseph for the sake of family harmony, in order to secure their father’s permission to let Binyamin go to Egypt with them on their next journey, as it was their intention to return to Egypt immediately in order to secure the release of their brother Shimon. At that point they did not spell out that Shimon had not been detained as an honoured guest but as a prisoner, as they were sure this would be an additional reason for Yaakov not to risk Binyamin by allowing them to take him along. [it is interesting to see how the Torah draws attention to the fact that at the beginning the brothers did not even tell their father that Shimon was imprisoned. In verse 29 the Torah had said that the brothers reported to their father all that had happened to them in Egypt. When detailing this, the imprisonment of Shimon is not mentioned, begging the question why the brothers did not include this in their report. Ed.]

Midrash

Jacob saw that there was grain in Egypt, even though he was not physically in Egypt, as he had a vague understanding of things due to the Divine Spirit leaving him after Joseph's abduction. Joseph recognized his brothers when they came to him in Egypt to buy grain, and he tested them by accusing them of being spies and imprisoning Simeon. Judah convinced Jacob to let Benjamin go to Egypt to avoid starvation, guaranteeing his safety. Benjamin was compared to a lamb and the tribes to wolves, symbolizing their unity when Joseph revealed himself to them. In the future, there will be no jealousy between Ephraim and Judah when the Messiahs rise from them.

Aggadat Bereshit 79:6

[6] Another interpretation: "זאב וטלה [ירעו כאחד]" - "The wolf and the lamb shall graze together" (Isaiah 65:25). From the time that Joseph was sold, Benjamin did not leave his father's side, as he was compared to a lamb and the tribes were compared to a wolf. As it is written, "Israel is scattered sheep" (Jeremiah 50:17) and "Your brothers will not come down with you" (Genesis 42:34). Once Joseph revealed himself to them, he went down with them, as it is written, "Then he lifted his eyes and saw Benjamin his brother" (Genesis 43:29). "The lion shall eat straw like the ox" (Isaiah 11:7) and "His firstborn ox has majesty" (Deuteronomy 33:17), and the lion will be sent among the cattle, as it is written, "And he sent Judah ahead of him" (Genesis 46:28) and "The lion shall eat straw like the ox" (Isaiah 11:7). Why is there no longer jealousy between them? As it is written, "Ephraim shall turn from envy" (Isaiah 11:13). Similarly, in the future, when the Messiah, son of Joseph, will rise from Joseph, and the Messiah, son of David, will rise from Judah, Ephraim will not envy Judah, and Judah will not oppress Ephraim (Isaiah 11:13).

Bereshit Rabbah 91:6

Another matter, “Jacob saw that there was grain [shever] in Egypt” – was Jacob in Egypt that he saw grain in Egypt, such that the verse states: “Jacob saw that there was grain in Egypt”? But did he not say [differently] to his sons, [as it is stated]: “He saidBehold, I have heard [that there is grain in Egypt]”? It is, rather, that from the day that Joseph was abducted, the Divine Spirit left him, and he would see but not see, hear but not hear. (He had from the Divine Spirit a vague idea of things that he would not otherwise know, but he did not have a clear understanding of them. ) Why does it not say “there was food in Egypt,” but instead it is written: “That there was grain [shever] in Egypt”? Is it not already stated: “The entire land of Egypt was hungry”? Why does the verse state: “There was grain [shever]”? Rather, do not read it as “there was grain [shever],” but rather, “there was hope [sever],” as he foresaw that his hope was in Egypt. What was that? That was Joseph. “Jacob said to his sons: Why do you make yourselves conspicuous?” Jacob said to his sons: ‘You are mighty, you are handsome, do not enter through one gate and do not stand in one place, so that the evil eye will not have dominion over you.’ “Behold, I have heard that there is grain in Egypt. Go down there.” What is “go down”? He foresaw that they would descend and be enslaved in Egypt. Another matter, “go down there” – as anyone who purchases grain from the marketplace, descent is written in his regard. (This is because he is dependent upon market conditions for his basic sustenance (Etz Yosef). ) “Joseph’s brothers descended” (Genesis 42:3). The verse should have said: “The children of Israel.” It is that initially, they did not treat him with brotherhood and sold him, but ultimately they had regrets and were saying: ‘When will we descend to Egypt and return our brother to his father?’ When their father told them to descend to Egypt, they all came to a consensus to return him. Rabbi Yehuda bar Simon said: Joseph, too, knew that his brothers were descending to Egypt to acquire food. What did he do? He positioned guards at all the entrances and said to them: ‘See each one who enters to acquire food, and write his name and his father’s name.’ In the evening, they would bring the notes to him. This is what they did. When Jacob’s sons came, each and every one entered through his own gate, and they wrote their names. In the evening, they brought [Joseph] the notes. This one read: ‘Reuben son of Jacob,’ another read: ‘Simeon son of Jacob,’ and another ‘Levi,’ and likewise, all the gatekeepers, each one brought his own. Immediately, Joseph said: ‘Seal all the storehouses and keep open one storehouse.’ He gave their names to the proprietor of the storehouse. He said to him: ‘See, when these people come to you, apprehend them, and send them before me.’ Three days passed and they did not come. Immediately, Joseph took seventy mighty men from the king’s palace and dispatched them to the marketplace. They went and found them in the marketplace of harlots. What was the nature of their presence in the marketplace of harlots? It is that they said: ‘Our brother Joseph is fair of form and fair of appearance; perhaps he is in a tent.’ (Perhaps he was forced to work as a male prostitute (Matnot Kehuna). ) They apprehended them and brought them before Joseph. “Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:7). “Joseph recognized his brothers, but they did not recognize him” (Genesis 42:8). “Joseph remembered the dreams that he dreamed about them, and said to them: You are spies; to see the nakedness of the land you have come” (Genesis 42:9). “They said to him: No, my lord, but your servants have come to acquire food” (Genesis 42:10). “We are all the sons of one man; we are sincere, your servants have not been spies” (Genesis 42:11). “And he said to them: No, to see the nakedness of the land you have come” (Genesis 42:12). “They said: We, your servants, are twelve brothers, sons of one man in the land of Canaan and, behold, the youngest is with our father today, and one is absent” (Genesis 42:13). Immediately, “he acted as a stranger [vayitnaker] to them, and spoke harshly to them” – it teaches that he became like a stranger [nokhri] to them. He took the goblet and struck it. He said to them: ‘I see in my goblet that “you are spies.”’ They said to him: ‘“We are sincere”; however, this is what our father commanded us: Do not enter through one gate…’ He said to them: ‘What is the nature of your presence in the marketplace of harlots? Were you not afraid of the evil eye? Was that not your father’s command?’ They said to him: ‘We lost something and we were seeking it there.’ He said to them: ‘What was the lost item? I see in my goblet that two of you destroyed the big city of Shekhem, and then you sold your brother to Arabs.’ Immediately, they were shocked and said to him: “We, your servants, are twelve brothers, sons of…our father.” He said to them: ‘And where are the other two?’ They said to him: “One is absent” – dead; and “the youngest is with our father today.” He said to them: “Bring your youngest brother to me…” (Genesis 42:34). He took Simeon and incarcerated him before their eyes, because it was he who had pushed him into the pit. He separated him from Levi, so they would not conspire against him. Simeon said to his brothers: ‘So you did to Joseph, and so you seek to do to me?’ (You also sinned in the sale of Joseph. Do not leave me here; stay and bear the burden of punishment together with me (Maharzu). ) They said to him: ‘What shall we do? The people of our household will die of starvation.’ He said to them: ‘Do what you want. Now, I will see who will take me into prison.’ (Shimon planned to resist being taken to prison. ) At that moment, Joseph sent to Pharaoh and said to him: ‘Send me seventy of your mighty men, as I have found robbers and I seek to shackle them.’ At that time he sent them to him, and Joseph’s brothers were looking to see what he sought to do. Joseph said to those mighty men: ‘Take him into prison.’ When they drew near to him, he screamed at them. When they heard his voice, they fell on their faces and their teeth broke, as it is stated: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Manasseh was sitting before his father. His father said: ‘You get up.’ Immediately, Manasseh stood and struck him with one blow, took him into prison, and shackled him. [Joseph] said to [his brothers]: ‘This one will be incarcerated until you bring your brother “and your statements will be verified”’ (Genesis 42:20). Immediately, “Joseph commanded and they filled their vessels” (Genesis 42:25). They went to their father and related to him the entire incident. Their father responded and said to them: ‘Where is Simeon?’ They said: ‘He seized him for our youngest brother.’ He said to them: “You have bereaved me.” “Reuben spoke to his father, saying: Kill my two sons.” [Jacob] said to him: ‘Are your sons not my sons?’ Judah said to them: ‘Leave the elder until the bread is finished.’ (Jacob was refusing to send Benjamin. Judah advised his brothers not to continue pleading but to wait until the bread was finished, when Jacob would have to agree. ) Judah said to him: ‘Father, if Benjamin goes with us, perhaps he will be apprehended and perhaps he will not be apprehended. But if he does not go with us, we will all die of starvation. It is preferable that you forsake the uncertain and seize the certain.’ He said: ‘Who will guarantee him?’ He said to him: ‘I will,’ as it is stated: “I will guarantee him; from me you can demand him” (Genesis 43:9). That is why it is stated: “Jacob saw that there was grain [shever] in Egypt.” (The midrash interprets the word shever to mean disaster, as Jacob was afraid of the possibility that Benjamin would be harmed (Matnot Kehuna). Some commentaries suggest that this last line is an error and should not appear in the text (Nezer HaKodesh; Etz Yosef). )

Targum

Joseph instructs his brothers to bring their youngest brother to him to prove they are honest men, not spies. Once they do so, he promises to return their brother to them and allow them to continue doing business in the land (Onkelos Genesis 42:34; Targum Jonathan on Genesis 42:34).

Onkelos Genesis 42:34

Bring your youngest brother to me, and then I will know that you are not spies, but that you are honest men. I will return your brother to you, and you will [again] do business in the land.

Targum Jonathan on Genesis 42:34

and bring your youngest brother to me, and I shall know that you are not spies, but faithful. I will (then) restore your brother to you, and you shall transact business in the land.

וַיְהִ֗י הֵ֚ם מְרִיקִ֣ים שַׂקֵּיהֶ֔ם וְהִנֵּה־אִ֥ישׁ צְרוֹר־כַּסְפּ֖וֹ בְּשַׂקּ֑וֹ וַיִּרְא֞וּ אֶת־צְרֹר֧וֹת כַּסְפֵּיהֶ֛ם הֵ֥מָּה וַאֲבִיהֶ֖ם וַיִּירָֽאוּ׃ 35 E As they were emptying their sacks, there, in each one’s sack, was his money-bag! When they and their father saw their money-bags, they were dismayed.
The text from Chasidut explains that even after fasting, desires and passions remain, leading to fear and reluctance to take power, as seen in the story of Joseph's brothers finding money in their sacks. Commentary from Rashbam, Radak, Rashi, Steinsaltz, and Chizkuni provides grammatical insights and highlights the worry and fear of the brothers. The Midrash discusses Judah's contemplation of past events, the concern over the returned silver, and Jacob's refusal to let Reuben take responsibility for Benjamin. Quoting commentary from Rashi connects the phrase "ויהי" in Genesis 15:17 to other instances like Genesis 42:35. The Targum recounts how the brothers found their money in their sacks, causing fear for them and their father.

Chasidut

The text explains that even after fasting and emptying the body, desires and passions are still present. This realization causes fear and a reluctance to take power and rule, as seen in the story of Joseph's brothers finding money in their sacks (Genesis 42:35, 36).

Likutei Moharan 10:4:9

{“And it happened as they began emptying their sacks, that behold, each one’s bundle of money was [found] in his sack. And when they and their father saw the bundles of money, they became afraid. Avihem (Their father) Yaakov said to them, ‘Otee shekaltem (You’re making me lose my children). Yosef is gone. Shimon is gone. And now you want to take Binyamin! All these things are happening to me!’” (Genesis 42:35, 36).} This is the explanation of, “And it happened as they began emptying their sacks, that behold, each one’s bundle of money was [found] in his sack.” Even after all the fasts—which is “emptying the sack,” the body—“each one’s bundle of KeSeF (money) was found”—his < KiSuFin (desires)> and passions were bound and tied “in his sack” and his body. “And when they and their father saw the bundles of money”—in other words, [they realized that] not only their own bundles of money, their own passions, but also “they and their father,” their father’s passion had also not fallen from them. Thus, “they became afraid”—they were overcome by fright, and so no longer wanted to take power and rule.

Commentary

Rashbam explains the grammatical construction of כספיהם in Genesis 42:35:1. Radak notes the absence of בפי שקו in the text. Radak also highlights the worry of the brothers that the sellers had set a trap for them in Genesis 42:35:2. Rashi translates צרור כספו as "HIS BUNDLE OF MONEY." Steinsaltz describes the discovery of the silver in the sacks, causing fear. Chizkuni points out the unique plural description of money in this instance in Genesis 42:35:1.

Chizkuni, Genesis 42:35:1

את צרורות כספיהם, “each man’s bundle of money;” this is the only time that either silver (money) or gold (coins) are described in the plural mode.

Radak on Genesis 42:35:1

בשקו, in the actual text it does not say בפי שקו, as we already mentioned on verse 27.

Radak on Genesis 42:35:2

וייראו; they now worried if the sellers of the grain had not deliberately replaced their money in order to set a trap for them when they would return when they would be accused of being thieves.

Rashbam on Genesis 42:35:1

כספיהם, seeing that the letter ס in the word כספיהם “swallows” the otherwise necessary chataf patach under it, the letter פ, normally weak, without the dagesh, has been given a dagesh in this instance. A similar example of this construction is found in the relationship of נסך, nessech, and נסכיהם, nisskeyhem.

Rashi on Genesis 42:35:1

צרור כספו means HIS BUNDLE OF MONEY.

Steinsaltz on Genesis 42:35

It was as they were emptying the grain from their sacks, and behold, they discovered that the money which one of them had found earlier was not an exceptional occurrence, as each man’s packet of silver was in his sack. They and their father saw their packets of silver that had been returned to them, and they were afraid.

Midrash

Judah contemplates how to justify the situation with the silver and the goblet, reflecting on past events with Tamar, Bilha, and Dina, as well as Joseph, Simeon, and Benjamin. The brothers express concern over the returned silver, leading to their father's suspicion. Reuben offers to take responsibility for Benjamin, but Jacob refuses, fearing disaster on the journey. Rabbi Tarfon's response to statements is likened to Jacob's rejection of Reuben's offer, highlighting the importance of careful words. The text also suggests that accusations arise in times of danger.

Bereshit Rabbah 91:9

“Joseph commanded to fill their vessels with grain, and to restore each man's silver to his sack, and to give them provisions for the way, and he did so to them” (Genesis 42:25). “They loaded their grain onto their donkeys, and went from there” (Genesis 42:26). “One of them opened his sack to give feed to his donkey at the inn. He saw his silver; behold, it was in the opening of his sack” (Genesis 42:27). “He said to his brothers: My silver was returned and, behold, it is in my sack. Their hearts sank, and they trembled one with another, saying: What is this that God has done to us?” (Genesis 42:28). “Joseph commanded to fill…They loaded their grain onto their donkeys…One of them opened…Each one said to his brother.” (The last citation is a paraphrase of Genesis 42:28.) When Rabbi Simon bar Zevida died, Rabbi Ela entered and began [his eulogy] for him: “But wisdom, where will it be found? …It is vanished from the eyes of all living… The deep says: It is not…” (Job 28:12, 21, 14). There are four matters that are essential for the world’s needs, and all of them have replacements. These are: “For there is a source of silver and a place where gold is refined. Iron is taken from the dust, and copper is smelted from rock” (Job 28:1–2). But when a Torah scholar dies, we cannot find a replacement for him. Rabbi Levi said: When the tribes found something, (Whey they found the silver that had been returned to the sack. ) it is written: “Their hearts sank”; we who lost Rabbi Simon, all the more so. “They came to their father Jacob, to the land of Canaan, and they told him all that had befallen them, saying” (Genesis 42:29). “They came to their father Jacob…[and they told him all that had befallen [hakorot] them]” – it teaches that the matters weighed heavily upon them like beams [kekorot]. (Like the beams of an olive-press that weigh heavily upon the olives.) “The man, lord of the land, spoke harshly with us, and accused us as spies of the land” (Genesis 42:30). “It was as they were emptying their sacks, and, behold, each man's packet of silver was in his sack. They and their father saw their bags of silver, and they were afraid” (Genesis 42:35). “The man, lord of the land, spoke… It was as they were emptying their sacks…” – it teaches that their father suspected them. (When Jacob saw the silver, he suspected them of stealing it, and therefore also suspected them of wrongdoing regarding the disappearance of Joseph and Simeon, as the following verse suggests.) “Jacob their father said to them: You have bereaved me: Joseph is not, and Simeon is not, and Benjamin you will take; all of these have come upon me” (Genesis 42:36). “Jacob their father said to them… [all of these have come upon me]” – Joseph is already not [with us], and Simeon is not, but it is incumbent “upon me” to produce twelve tribes. “Reuben said to his father, saying: Kill my two sons if I do not bring him back to you; place him in my charge, and I will return him to you” (Genesis 42:37). “Reuben said to his father…” – Rabbi [Yehuda HaNasi] says: This is a firstborn imbecile. Are your sons not my sons? I wonder. “He said: My son will not go down with you, for his brother is dead, and only he remains, and disaster will befall him on the path on which you will go; you will cause my old age to descend in sorrow to the grave” (Genesis 42:38). “He said: My son will not go down with you…” – Rabbi Ḥanina and Rabbi Marinos, both of them said in the name of Abba Nehorai: When a person would say a worthy statement before Rabbi Tarfon, he would say: “A knob and a flower [kaftor vaferaḥ].” (These were parts of the ornamentation of the candelabrum and referring to them indicates that the statement was pleasing. ) But when he would say nonsense, he would say: “My son will not go down with you.” (Just as Jacob refused to agree to Reuben’s suggestion, Rabbi Tarfon was indicating his refusal to agree with the statement that had been made. ) “On the path on which you will go; [you will cause my old age to descend in sorrow to the grave]” – but not in the house? (Was it only on the path that disaster could befall Benjamin? ) From here it is derived that the accuser accuses only in a time of danger.

Bereshit Rabbah 92:9

“Judah said: What shall we say to my lord, what shall we speak, and how shall we justify ourselves? God has revealed the iniquity of your servants; behold, we are my lord's slaves, both we, and he in whose possession the goblet was found” (Genesis 44:16). “Judah said: What shall we say to my lord?” – regarding the first silver; (The silver that had been returned to their sacks on their first trip to Egypt (Genesis 42:25–35). ) “what shall we speak?” – regarding the second silver; (The silver that was returned to their sacks on their second visit (Genesis 44:1). ) “how shall we justify ourselves?” – regarding the goblet. (Judah was hinting that just as it was Joseph who knew why the silver had been returned to their sacks, it was he who knew about the placement of the goblet in Benjamin’s sack (Etz Yosef). ) “What shall we say to my lord?” (This is now interpreted as a reference to God. ) – regarding the act of Tamar; “what shall we speak?” – regarding Bilha; “how shall we justify ourselves?” – regarding Dina. (In these instances, the brothers did not consider themselves to have sinned, yet their actions are recorded in the Torah in a manner that casts them in a negative light (Etz Yosef, citing Yad Yosef). ) “What shall we say?” to Father in the land of Canaan – regarding Joseph; “what shall we speak?” – regarding Simeon; “how shall we justify ourselves?” – regarding Benjamin. If we say to You that we sinned: It is revealed and known before You that we did not sin. If we say that we did not sin, “God has revealed [matza] the iniquity of your servants” (Genesis 44:16) – Rabbi Yitzḥak said: The creditor has found the opportunity to collect on his promissory note. Rabbi Yitzḥak said: Like one who draws everything [mematze] from the barrel and leaves it with its dregs. “He said: Far be it from me that I should do so; the man in whose hand the goblet was found, he shall be my slave and you, go up in peace to your father” (Genesis 44:17). “He said: Far be it from me…” – Rav Huna in the name of Rabbi Aḥa – he shook out his purple robe. (This was an expression of taking an oath, that he would not do so. He expressed that his royal garment should be empty, i.e. he should be stripped of his position of authority, if he were to do so (Yefeh To’ar). ) “The man in whose hand the goblet was found, he shall be my slave and you, go up in peace to your father” – they said to him: ‘This is peace that has been completely emptied of meaning.’ But the Divine Spirit was shouting: ‘[There will be] “Great peace for those who love Your Torah”’ (Psalms 119:165).

Quoting Commentary

Rashi explains that the phrase "ויהי" in Genesis 15:17 means "this thing happened," similar to other instances like Genesis 42:35. In Psalms 18:43, Rashi compares pouring like loose mud to emptying sacks in Genesis 42:35. In Exodus 15:9, Rashi discusses the use of "emptying" in relation to drawing a sword, citing examples like emptying sacks in Genesis 42:35 and vessels in Jeremiah 48:12.

Rashi on Exodus 15:9:3

אריק חרבי Translate this as the Targum: I WILL DRAW [MY SWORD]. Because one empties the scabbard when one draws out the sword and it (the scabbard) then remains empty (ריק), the, expression “emptying” is appropriate to it (to the act of drawing the sword), as in (Genesis 42:35) “emptying (מריקים) their sacks”; (Jeremiah 48:12) “And they shall empty (יריקו) his vessels (of wine)”. Now do not say that the expression “emptiness” in these examples does not apply to the thing which comes out, but that it applies to the scabbard and the sack and the vessels from which these things come out and not to the sword and to the wine (it is the scabbard, the sack and the vessels which are empty not the sword, the corn and the wine), — and consequently give a forced explanation of אריק חרבי in the sense of the verb in (Genesis 14:14) “He armed (וירק) his trained servants”, saying that it means, “I will arm myself with my sword”, for we do, indeed, find the expression “empty” applied also to the thing which, comes out of a receptacle; e. g., (Song 1:3) “oil which is emptied (תורק)”; (Jeremiah 48:11) “it (the wine) hath not been emptied (הורק) from vessel to vessel”. It does not say here “the vessel hath not been emptied”, but “the wine has not been emptied (הורק) from vessel to vessel”; consequently this expression is applied to the wine. Exactly like the phrase in this verse, is (Ezekiel 28:7) “And they shall draw their swords (והריקו חרבותם) against the beauty of thy wisdom”, in the chapter about Hiram.

Rashi on Genesis 15:17:1

ויהי השמש באה AND IT CAME TO PASS, WHEN THE SUN WENT DOWN —Similar syntactical constructions are (42:35) ויהי הם מריקים שקיהם “And it came to pass when they were emptying their sacks”, and (2 Kings 13:21) ויהי הם קוברים איש “and it came to pass when they were burying a man” — as much as to say, and this thing happened (i. e. after ויהי supply the words דבר זה: “And this thing happened: the sun set etc.”)

Rashi on Psalms 18:43:2

I did pour them like loose mud, which is not thick, as (in Gen. 42:35): “when they emptied (מריקים) their sacks”; (in Jer. 48:11), “has not been poured (הורק) from one vessel to another vessel.”

Siftei Chakhamim, Genesis 15:17:1

This is similar to ויהי הם מריקים שקיהם ... Rashi is answering the question: Why is it written ויהי, masculine? שמש is feminine, as it is written באה, thus it should say ותהי השמש. Rashi answers that it means, “This thing happened (ויהי דבר זה), that the sun set.” So ויהי refers to [the implied phrase] דבר זה, similar to (Bereishis 42:35) ויהי הם מריקים שקיהם , which means: “This thing happened (ויהי דבר זה), that they were emptying their sacks.”

Targum

When Joseph's brothers emptied their sacks, they found that each man's bundle of money was still in his sack. This discovery caused them and their father to be afraid, particularly concerning Shimeon whom they had left behind.

Onkelos Genesis 42:35

They were emptying their sacks, and behold each man’s bundle of money was in his sack. They saw their bundles of money—they and their father and they were afraid.

Targum Jonathan on Genesis 42:35

And it was as they emptied their baggages, behold, every man's bundle of money was in his baggage; and they and their father saw the bundles of money, and they were afraid on account of Shimeon whom they had left there.

וַיֹּ֤אמֶר אֲלֵהֶם֙ יַעֲקֹ֣ב אֲבִיהֶ֔ם אֹתִ֖י שִׁכַּלְתֶּ֑ם יוֹסֵ֤ף אֵינֶ֙נּוּ֙ וְשִׁמְע֣וֹן אֵינֶ֔נּוּ וְאֶת־בִּנְיָמִ֣ן תִּקָּ֔חוּ עָלַ֖י הָי֥וּ כֻלָּֽנָה׃ 36 E Their father Jacob said to them, “It is always me that you bereave: Joseph is no more and Simeon is no more, and now you would take away Benjamin. These things always happen to me!”
In Genesis 42:35-36, Yaakov's sons find money in their sacks, leading Yaakov to fear losing more children after the loss of Yosef and Shimon. Jacob accuses his sons of involvement in Joseph's disappearance, expresses reluctance to send Benjamin due to past tragedies, and suspects foul play. Reuben offers to take responsibility for Benjamin, Jacob refuses initially, and the promise of twelve tribes from Jacob is fulfilled through his sons. Rabbi Yochanan suggests Jacob's spiritual powers departed when he mourned Joseph and further diminished with Benjamin's departure, reviving when he received news of Joseph being alive. The allegorical interpretation of dreams, the tree of life and knowledge, and the practice of divination are discussed, with emphasis on signs repeating three times, as seen in Jacob's losses. Jacob laments the loss of Joseph and potential loss of Benjamin, expressing sorrow at not knowing Joseph's fate and the threat to all his children.

Chasidut

In Genesis 42:35-36, Yaakov's sons find their money in their sacks and become frightened, leading Yaakov to express fear of losing more children after the loss of Yosef and Shimon.

Likutei Moharan 17:1:1

Vayehi Heim M’rikim Sakeihem (And it happened as they began emptying their sacks), that behold, each one’s bundle of money was found in his sack. And when they and their father saw their bundles of money, they became frightened. Their father Yaakov said to them, “You’re making me lose my children. Yosef is gone. And Shimon is gone. And now you want to take Binyamin? All these things are happening to me!” (Genesis 42:35-36)

Commentary

Jacob accuses his sons of causing him grief by insinuating they may have been involved in the loss of Joseph and now Simeon, expressing reluctance to send Benjamin with them due to past tragedies and hinting at their possible involvement in Joseph's disappearance. Reuben offers to take responsibility for Benjamin, suggesting that the loss of one son would be like losing two sons to him, while Jacob expresses suspicion that his sons may have killed or sold Joseph, indicating that these events have caused him great distress.

Ibn Ezra on Genesis 42:36:1

ALL THESE THINGS. AU these troubles.

Radak on Genesis 42:36:1

שכלתם, “you have bereaved;” a transitive mode, referring to a third person. The same construction appears when the prophet Samuel tells King Agag why he is about to kill him, saying שכלה נשים חרבך, “your sword has bereaved women” (Samuel I 15,33) Yaakov meant that “you my sons have caused me this problem with three of my sons.”

Radak on Genesis 42:36:2

כלנה, all these problems.

Rashi on Genesis 42:36:1

אתי שכלתם ME YE HAVE BEREAVED OF CHILDREN — The inference is that he suspected them of having slain or sold him (Simeon) as they had done to Joseph (Genesis Rabbah 91:9).

Rashi on Genesis 42:36:2

שכלתם YE HAVE BEREAVED — any-one whose children are lost to him may be called (שכול) bereaved.

Rav Hirsch on Torah, Genesis 42:36:1

Ihr könnt es mir nicht übel nehmen, daß ich euch den Benjamin nicht mitgeben will, ich darf nicht. Ich weiß freilich nicht, wie Josef weggekommen, auch Simons Verlust ist mir unerklärlich. Untereinander mögen diese Ereignisse allerdings nicht in Zusammenhang stehen, allein עלי היו כולנה: in mir treffen sie zusammen, mir wurden sie geraubt. Wenn jemandem wiederholt sich Dinge in gleicher Weise ereignet haben, und er auch nicht in ihre veranlassenden Ursachen Einsicht hat, so soll er nicht wieder in ein ähnliches Verhältnis eingehen, bevor es ihm klar geworden. Er soll sich das wiederholte Faktum als סימן, als zu beachtendes Augenmerk nehmen, und sich, bis es ihm klar geworden, vor ähnlichem hüten. Das ist die Lehre der Weisen: בית תינוק ואשה איעיפי שאין ניחוש יש סימן (Chulin 95b): Josef ist unter euch verloren gegangen, ebenso Simon, und nun soll ich es mit Benjamin versuchen — ich darf nicht.

Sforno on Genesis 42:36:1

עלי היו כלנה, none of these incidents has befallen you, whereas all of them have befallen me. It is therefore clear that the reason these tragedies have all befallen me must be your quarrels with one another. Therefore you are to blame for my being bereaved.

Siftei Chakhamim, Genesis 42:36:1

This teaches that he suspected them of killing him or selling him as they did to Yoseif. You might ask: It is implied that now, when they asked for Binyamin to go down with them, that Yaakov realized they had sold Yoseif, [or killed him]. If so, why did he later say to them (44:27-28): “You know that... surely he is torn to pieces,” [i.e., by a wild beast]? (Re’m) This is not a question because nowhere do we find Yaakov saying, “Surely he is torn to pieces,” to his sons. It was only Yehudah who said this to Yoseif, in his father’s name. Yehudah might have fabricated it to evoke Yoseif’s mercy, just as Yehudah also said, “His brother is dead” (v. 20), on which Rashi explains that fear brought Yehudah to utter an untruth. The proof [that Yehudah fabricated it] is that Yaakov said here in v. 38, “My son will not go down with you; for his brother is dead.” He did not say, “Torn to pieces.” (Tzeidah Laderech)

Steinsaltz on Genesis 42:36

Jacob their father said to them: You have bereaved me. Although their father is unaware of the truth about their sale of Joseph, he hurls a general accusation at them: Joseph is not, and now Simeon is also not, as he is incarcerated, and Benjamin you will take. You want me to send Benjamin with you as well? I am still pained by Joseph’s disappearance. All of these are upon me. It is true that you too are affected by these misfortunes, but you are unable to share my grief fully, as these troubles fall chiefly upon me, their father.

Tur HaArokh, Genesis 42:36:1

ויאמר ראובן אל אביו, “Reuven then said to his father, etc.” The reason why Reuven spoke up first was because he had not had a part in the sale of Joseph.

Tur HaArokh, Genesis 42:36:2

את שני בני תמית, “you may kill my two sons, etc.” some commentators who cannot believe that Reuven could make such a statement, [as it is commonly understood, Ed.] prefer to understand the word תמית as a feminine mode of the future tense, meaning “may be killed by a force which is feminine, i.e. מגפה, a plague.” Nachmanides understands what Reuven said as similar to when Yehudah said that if he would fail to bring Binyamin back alive and well that he would consider himself as remaining guilty of a sin against his father for the remainder of his life (both on earth and beyond) (43,9). Reuven chose different words to convey a similar meaning, i.e. “you would be morally entitled to kill two of my sons if I were to fail you so tragically as not to bring him back alive and well.” Even though Reuven had four sons, he meant to tell his father that the loss of one son, Binyamin, would be tantamount to he, Reuven, losing two of his sons. Yaakov did not reject Reuven’s offer because he considered him foolish and rash, but he placed more confidence in Yehudah’s ability and personality. Yehudah had waited with applying pressure to his father until their food supplies had almost run out, and his refusal would put the whole family at risk.

Midrash

Jacob blessed his sons with the formula "GOD ShDY" to acknowledge the afflictions he had faced, including struggles with Esau, fleeing to Laban, and various other troubles. Jacob's hope was in Egypt, symbolized by the grain, and Joseph's brothers descended to Egypt to acquire food. When they found the silver returned to their sacks, their hearts sank, and they feared the consequences. Jacob was suspicious of his sons and refused to send Benjamin to Egypt initially. The promise of establishing twelve tribes from Jacob was fulfilled through his sons, as seen in Joseph's dreams and the eventual formation of the twelve tribes.

Aggadat Bereshit 73:1

Chapter (72) 73: Torah [1] "And the El Shaddai grant you mercy" (Genesis 43:14). As it is written in scriptures: Knowledge [of escape from You] is concealed from me. It is too formidable. I cannot know it. (Psalm 139:6). What is the meaning of "extraordinary level of understanding beyond my grasp"? It refers to something that is difficult for a person to comprehend, as it says, "If there arise among you a matter too hard for judgment" (Deuteronomy 17:8). Jacob said, "I cannot understand this matter." God promised Abraham that he would have twelve tribes, as it says, "Look now toward heaven, and tell the stars, if thou be able to number them...So shall thy seed be" (Genesis 15:5). Just as there are twelve constellations in the heavens that govern the world, so too I will establish twelve tribes from you that will govern the world, as it is said, "Thus shall your seed be" (Genesis 15:5). When Ishmael was born and he begot twelve princes, as it is said, "And he shall be a wild ass of a man: his hand shall be against every man, and every man's hand against him; and he shall dwell in the face of all his brethren" (Genesis 16:12), Abraham thought that these were the twelve tribes. But God said to him, "No, not those that you think. Sarah will bear a son for you" (Genesis 17:19), as it is said, "And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac" (Genesis 21:12). It is through Isaac that your seed will be called (Genesis 21:12), as I said to you, "Thus shall your seed be" (Genesis 15:5). When Isaac married Rebecca and she was found to be barren, he began to question how the promise that God made to Abraham could be fulfilled, as she was barren, as it is said, "And Isaac entreated the Lord for his wife, because she was barren" (Genesis 25:21), and the children struggled within her (Genesis 25:22). "I'm sorry," she began, "if that's the case, I apologize to one another and "She went to inquire of יהוה," (Genesis 25:22), went to the study hall of Shem, and the Lord said to her, 'Two nations are in your womb, and two peoples shall be separated from your body' (Genesis 25:23). Why did she say why is it? (Genesis 25:22), "this" is numerically equivalent to 12. And God said to her [Sarah], "What you think is not so, but there are two nations in your womb." When Jacob stood up and went out to Laban, Isaac called him and said to him, "Let it be known that the Lord is establishing twelve tribes from you," as it is said, "Isaac called Jacob and blessed him, and commanded him, and said to him, 'Do not marry a Canaanite woman. Arise, go to Padan Aram, to the house of Bethuel, your mother's father, and take a wife from there of the daughters of Laban, your mother's brother. And may God Almighty bless you, and make you fruitful, and multiply you, that you may be a congregation of peoples; and give you the blessing of Abraham, to you and your descendants with you" (Genesis 28:1-4). The blessing that He blessed Abraham with, saying, "Look up now" (Genesis 15:5), is fulfilled through you. And once Jacob went and took wives and fathered twelve tribes, as it says, "And the sons of Jacob were twelve" (Genesis 35:22), Joseph began to see hints of it in his dream, saying, "Behold, I have dreamed a dream" (Genesis 37:9). Jacob began to keep watch over his father's words, and his father kept the matter (Genesis 37:11). And when Joseph was sold and Simeon was bound and Benjamin was brought to take revenge, Jacob began to cry out, "Me? What do I know? I thought that from my fathers I would establish twelve tribes, but I am dwindling and going down," as it says, "Joseph is gone" (Genesis 42:36). Everything that the old man promised was fulfilled, and yet I am decreasing and going down. "How incomprehensible is this to me," as it says, "I do not know what to say to you, but one thing remains in my hand, the blessing that my father blessed me with, saying, 'And Almighty God bless you'" (Genesis 28:3).

Bereshit Rabbah 91:6

Another matter, “Jacob saw that there was grain [shever] in Egypt” – was Jacob in Egypt that he saw grain in Egypt, such that the verse states: “Jacob saw that there was grain in Egypt”? But did he not say [differently] to his sons, [as it is stated]: “He saidBehold, I have heard [that there is grain in Egypt]”? It is, rather, that from the day that Joseph was abducted, the Divine Spirit left him, and he would see but not see, hear but not hear. (He had from the Divine Spirit a vague idea of things that he would not otherwise know, but he did not have a clear understanding of them. ) Why does it not say “there was food in Egypt,” but instead it is written: “That there was grain [shever] in Egypt”? Is it not already stated: “The entire land of Egypt was hungry”? Why does the verse state: “There was grain [shever]”? Rather, do not read it as “there was grain [shever],” but rather, “there was hope [sever],” as he foresaw that his hope was in Egypt. What was that? That was Joseph. “Jacob said to his sons: Why do you make yourselves conspicuous?” Jacob said to his sons: ‘You are mighty, you are handsome, do not enter through one gate and do not stand in one place, so that the evil eye will not have dominion over you.’ “Behold, I have heard that there is grain in Egypt. Go down there.” What is “go down”? He foresaw that they would descend and be enslaved in Egypt. Another matter, “go down there” – as anyone who purchases grain from the marketplace, descent is written in his regard. (This is because he is dependent upon market conditions for his basic sustenance (Etz Yosef). ) “Joseph’s brothers descended” (Genesis 42:3). The verse should have said: “The children of Israel.” It is that initially, they did not treat him with brotherhood and sold him, but ultimately they had regrets and were saying: ‘When will we descend to Egypt and return our brother to his father?’ When their father told them to descend to Egypt, they all came to a consensus to return him. Rabbi Yehuda bar Simon said: Joseph, too, knew that his brothers were descending to Egypt to acquire food. What did he do? He positioned guards at all the entrances and said to them: ‘See each one who enters to acquire food, and write his name and his father’s name.’ In the evening, they would bring the notes to him. This is what they did. When Jacob’s sons came, each and every one entered through his own gate, and they wrote their names. In the evening, they brought [Joseph] the notes. This one read: ‘Reuben son of Jacob,’ another read: ‘Simeon son of Jacob,’ and another ‘Levi,’ and likewise, all the gatekeepers, each one brought his own. Immediately, Joseph said: ‘Seal all the storehouses and keep open one storehouse.’ He gave their names to the proprietor of the storehouse. He said to him: ‘See, when these people come to you, apprehend them, and send them before me.’ Three days passed and they did not come. Immediately, Joseph took seventy mighty men from the king’s palace and dispatched them to the marketplace. They went and found them in the marketplace of harlots. What was the nature of their presence in the marketplace of harlots? It is that they said: ‘Our brother Joseph is fair of form and fair of appearance; perhaps he is in a tent.’ (Perhaps he was forced to work as a male prostitute (Matnot Kehuna). ) They apprehended them and brought them before Joseph. “Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:7). “Joseph recognized his brothers, but they did not recognize him” (Genesis 42:8). “Joseph remembered the dreams that he dreamed about them, and said to them: You are spies; to see the nakedness of the land you have come” (Genesis 42:9). “They said to him: No, my lord, but your servants have come to acquire food” (Genesis 42:10). “We are all the sons of one man; we are sincere, your servants have not been spies” (Genesis 42:11). “And he said to them: No, to see the nakedness of the land you have come” (Genesis 42:12). “They said: We, your servants, are twelve brothers, sons of one man in the land of Canaan and, behold, the youngest is with our father today, and one is absent” (Genesis 42:13). Immediately, “he acted as a stranger [vayitnaker] to them, and spoke harshly to them” – it teaches that he became like a stranger [nokhri] to them. He took the goblet and struck it. He said to them: ‘I see in my goblet that “you are spies.”’ They said to him: ‘“We are sincere”; however, this is what our father commanded us: Do not enter through one gate…’ He said to them: ‘What is the nature of your presence in the marketplace of harlots? Were you not afraid of the evil eye? Was that not your father’s command?’ They said to him: ‘We lost something and we were seeking it there.’ He said to them: ‘What was the lost item? I see in my goblet that two of you destroyed the big city of Shekhem, and then you sold your brother to Arabs.’ Immediately, they were shocked and said to him: “We, your servants, are twelve brothers, sons of…our father.” He said to them: ‘And where are the other two?’ They said to him: “One is absent” – dead; and “the youngest is with our father today.” He said to them: “Bring your youngest brother to me…” (Genesis 42:34). He took Simeon and incarcerated him before their eyes, because it was he who had pushed him into the pit. He separated him from Levi, so they would not conspire against him. Simeon said to his brothers: ‘So you did to Joseph, and so you seek to do to me?’ (You also sinned in the sale of Joseph. Do not leave me here; stay and bear the burden of punishment together with me (Maharzu). ) They said to him: ‘What shall we do? The people of our household will die of starvation.’ He said to them: ‘Do what you want. Now, I will see who will take me into prison.’ (Shimon planned to resist being taken to prison. ) At that moment, Joseph sent to Pharaoh and said to him: ‘Send me seventy of your mighty men, as I have found robbers and I seek to shackle them.’ At that time he sent them to him, and Joseph’s brothers were looking to see what he sought to do. Joseph said to those mighty men: ‘Take him into prison.’ When they drew near to him, he screamed at them. When they heard his voice, they fell on their faces and their teeth broke, as it is stated: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Manasseh was sitting before his father. His father said: ‘You get up.’ Immediately, Manasseh stood and struck him with one blow, took him into prison, and shackled him. [Joseph] said to [his brothers]: ‘This one will be incarcerated until you bring your brother “and your statements will be verified”’ (Genesis 42:20). Immediately, “Joseph commanded and they filled their vessels” (Genesis 42:25). They went to their father and related to him the entire incident. Their father responded and said to them: ‘Where is Simeon?’ They said: ‘He seized him for our youngest brother.’ He said to them: “You have bereaved me.” “Reuben spoke to his father, saying: Kill my two sons.” [Jacob] said to him: ‘Are your sons not my sons?’ Judah said to them: ‘Leave the elder until the bread is finished.’ (Jacob was refusing to send Benjamin. Judah advised his brothers not to continue pleading but to wait until the bread was finished, when Jacob would have to agree. ) Judah said to him: ‘Father, if Benjamin goes with us, perhaps he will be apprehended and perhaps he will not be apprehended. But if he does not go with us, we will all die of starvation. It is preferable that you forsake the uncertain and seize the certain.’ He said: ‘Who will guarantee him?’ He said to him: ‘I will,’ as it is stated: “I will guarantee him; from me you can demand him” (Genesis 43:9). That is why it is stated: “Jacob saw that there was grain [shever] in Egypt.” (The midrash interprets the word shever to mean disaster, as Jacob was afraid of the possibility that Benjamin would be harmed (Matnot Kehuna). Some commentaries suggest that this last line is an error and should not appear in the text (Nezer HaKodesh; Etz Yosef). )

Bereshit Rabbah 91:9

“Joseph commanded to fill their vessels with grain, and to restore each man's silver to his sack, and to give them provisions for the way, and he did so to them” (Genesis 42:25). “They loaded their grain onto their donkeys, and went from there” (Genesis 42:26). “One of them opened his sack to give feed to his donkey at the inn. He saw his silver; behold, it was in the opening of his sack” (Genesis 42:27). “He said to his brothers: My silver was returned and, behold, it is in my sack. Their hearts sank, and they trembled one with another, saying: What is this that God has done to us?” (Genesis 42:28). “Joseph commanded to fill…They loaded their grain onto their donkeys…One of them opened…Each one said to his brother.” (The last citation is a paraphrase of Genesis 42:28.) When Rabbi Simon bar Zevida died, Rabbi Ela entered and began [his eulogy] for him: “But wisdom, where will it be found? …It is vanished from the eyes of all living… The deep says: It is not…” (Job 28:12, 21, 14). There are four matters that are essential for the world’s needs, and all of them have replacements. These are: “For there is a source of silver and a place where gold is refined. Iron is taken from the dust, and copper is smelted from rock” (Job 28:1–2). But when a Torah scholar dies, we cannot find a replacement for him. Rabbi Levi said: When the tribes found something, (Whey they found the silver that had been returned to the sack. ) it is written: “Their hearts sank”; we who lost Rabbi Simon, all the more so. “They came to their father Jacob, to the land of Canaan, and they told him all that had befallen them, saying” (Genesis 42:29). “They came to their father Jacob…[and they told him all that had befallen [hakorot] them]” – it teaches that the matters weighed heavily upon them like beams [kekorot]. (Like the beams of an olive-press that weigh heavily upon the olives.) “The man, lord of the land, spoke harshly with us, and accused us as spies of the land” (Genesis 42:30). “It was as they were emptying their sacks, and, behold, each man's packet of silver was in his sack. They and their father saw their bags of silver, and they were afraid” (Genesis 42:35). “The man, lord of the land, spoke… It was as they were emptying their sacks…” – it teaches that their father suspected them. (When Jacob saw the silver, he suspected them of stealing it, and therefore also suspected them of wrongdoing regarding the disappearance of Joseph and Simeon, as the following verse suggests.) “Jacob their father said to them: You have bereaved me: Joseph is not, and Simeon is not, and Benjamin you will take; all of these have come upon me” (Genesis 42:36). “Jacob their father said to them… [all of these have come upon me]” – Joseph is already not [with us], and Simeon is not, but it is incumbent “upon me” to produce twelve tribes. “Reuben said to his father, saying: Kill my two sons if I do not bring him back to you; place him in my charge, and I will return him to you” (Genesis 42:37). “Reuben said to his father…” – Rabbi [Yehuda HaNasi] says: This is a firstborn imbecile. Are your sons not my sons? I wonder. “He said: My son will not go down with you, for his brother is dead, and only he remains, and disaster will befall him on the path on which you will go; you will cause my old age to descend in sorrow to the grave” (Genesis 42:38). “He said: My son will not go down with you…” – Rabbi Ḥanina and Rabbi Marinos, both of them said in the name of Abba Nehorai: When a person would say a worthy statement before Rabbi Tarfon, he would say: “A knob and a flower [kaftor vaferaḥ].” (These were parts of the ornamentation of the candelabrum and referring to them indicates that the statement was pleasing. ) But when he would say nonsense, he would say: “My son will not go down with you.” (Just as Jacob refused to agree to Reuben’s suggestion, Rabbi Tarfon was indicating his refusal to agree with the statement that had been made. ) “On the path on which you will go; [you will cause my old age to descend in sorrow to the grave]” – but not in the house? (Was it only on the path that disaster could befall Benjamin? ) From here it is derived that the accuser accuses only in a time of danger.

Midrash Tanchuma Buber, Miketz 12:1

[(Gen. 43:14:) AND MAY GOD ALMIGHTY (ShDY) GRANT YOU MERCY.] What was the reason for Jacob to bless them with < the formula > GOD ShDY? (Tanh., Gen. 10:10; below, 10:16.) To teach you that a lot of afflictions had come upon him. While he was in his mother's womb, Esau had contended with him, as stated (in Gen. 25:22): BUT THE CHILDREN STRUGGLED TOGETHER WITHIN HER. (Cf. PRK 3:1.) And so it says (in Amos 1:11): BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND DESTROYED HIS WOMB. "His womb" is < what is > written. (DESTROYED HIS WOMB would normally be read as a metaphor and translated by an expression such as “cast off all pity.”) Because of Esau he fled to Laban. See how many troubles there were! (Gen. 31:40:) THUS I WAS: BY DAY SCORCHING HEAT CONSUMED ME…. < Look at > how, when he left, < Laban > pursued after him to kill him, [as stated (in Gen. 31:23)]: AND PURSUED AFTER HIM FOR A JOURNEY OF {THREE} [SEVEN] DAYS. He escaped from him; Esau came with the intention of killing him. On account of him he lost all that gift (Gk.: doron.) (according to Gen. 32:15 [14]): TWO HUNDRED SHE-GOATS…. He went away from Esau; the trouble about Dinah came (in Gen. 34). Then after that, the trouble with Rachel < dying > (in Gen. 35:19). Then, after these troubles, he was intending to rest a bit, until there came the trouble about Joseph (in Gen. 37); and after that, the trouble with his father, Isaac, who died (in Gen. 35:29) ten years after the sale of Joseph. So the Scripture has cried out (in Job 3:26): I WAS NOT TRANQUIL, NOT QUIET, HAD NO REST; AND TROUBLE CAME. After that there came upon him the trouble with Simeon (in Gen. 42:24); and after that, the trouble with Benjamin (in Gen. 42:36; 43:3-15). He therefore prayed (in Genesis 43:14) AND MAY GOD ShDY. Now he says: The one who said: Enough (DY), to the heavens and to the earth should say: Enough (DY), to my afflictions. For, when the Holy One created the heavens and the earth, they continued expanding until the Holy One said to them: Enough (DY). (See above, 1:11; 3:25. below, 10:16.) It is therefore written (in Gen. 43:14): GOD WHO IS ENOUGH (ShDY).

Musar

Rabbi Yochanan's statement that "our patriarch Jacob did not die" is not meant to be taken as a homiletic interpretation, but rather as the simple explanation. Jacob's spiritual powers associated with the name Jacob departed from him when he mourned the loss of Joseph and further diminished when Benjamin was taken to Egypt. His soul fully departed at that moment, as indicated by the absence of the name Jacob in the text until he received the news of Joseph being alive. The mention of the name Jacob when the brothers returned to him may indicate the beginning of his soul reviving as they experienced joy together.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayishlach, Torah Ohr 75

Let me first relate an explanation I have heard about the well known statement attributed to Rabbi Yochanan, in Taanit 5b that "our patriarch Jacob did not die." The explanation I heard understands this statement not as something homiletic, but as the פשט. This in spite of the Torah having testified that Jacob's body was embalmed (Genesis 50,2-3). How do we reconcile the statement with the report in the Torah? Jacob had two names, Jacob and Israel. A person having more than one name implies that he commands additional spiritual powers. When Jacob mourned the loss of Joseph, part of his spiritual powers, i.e. the part associated with the name Jacob, departed from him because of the anguish he experienced. As a result all the spiritual powers that he remained with were the ones associated with the name ישראל. He experienced the loss of the spiritual powers associated with the name Jacob when the brothers took Benjamin to Egypt, an action which Jacob described with the words: "You have bereaved me already; Joseph is gone, Shimon is gone, and you would take Benjamin!" (42,36) At that moment Jacob's soul departed. If you will examine the text in the Torah, you will find that the name Jacob is not mentioned any more until he received the message that Joseph was alive. At that time the Torah writes: ותחי רוח יעקב אביהם, "The spirit of their father Jacob was revived" (45,27). In view of what we have just said, how can we account for the Torah's reference to the name Jacob in 45,25 where the brothers are reported as returning to their father Jacob? We may assume that when Joseph revealed himself to his brothers and they all experienced joy, the soul of Jacob began to revive.

Quoting Commentary

The brothers left Simeon in Egypt and Jacob refused to let them take Benjamin, fearing for his safety. Reuben tried to take responsibility, offering to sacrifice his own sons if he didn't bring Benjamin back to Jacob (Genesis 42:36-37).

Tribal Lands, Chapter 1; Reuven 33

The brothers unwillingly left Simeon in Egypt and returned to Jacob. But Jacob would not relinquish Benjamin into his brothers’ care. They had already been involved in the shadiest of affairs, the apparent death of Joseph. Nor did Jacob trust this new Egyptian vizier. His vision of a nation composed of all twelve of his sons was crumbling, and he was in despair: “You have bereaved me! Joseph is no more; Simeon is no more. And now you would take away Benjamin?! These things always happen to me!” (Genesis 42:36). Here again Reuben tried to lead, to take responsibility. He deliriously bargained with his father: “You may kill my two sons if I do not bring him back to you. Hold me responsible; I shall return him!” (Genesis 42:37).

Second Temple

The text discusses the allegorical interpretation of the dream of three baskets of wheaten loaves on the head, symbolizing the ruling part of the soul bearing the burdens of life. It also delves into the idea that the tree of life and the tree of knowledge of good and evil are within and outside the garden of Eden, representing the soul's reception of both virtue and wickedness.

Allegorical Interpretation of Genesis, Book I 18:3

[61] What then must we say? That this tree is both in the garden and outside it, in literal fact in it, virtually outside it. How so? Our dominant part is all-receptive and resembles wax that receives all impressions fair and ugly; accordingly the supplanter Jacob makes acknowledgement saying, “Upon me came all these things” (Gen. 42:36); for upon the soul, one as it is, the countless impressions of all things in the universe are borne. Whenever, then, it shall have received the stamp of perfect virtue, it straightway becomes the tree of life, but when it receives that of wickedness, it straightway becomes the tree of knowledge of good and evil. But wickedness has been exiled from the divine choir. The ruling part in us therefore that has received it is actually in the garden, for it has in it likewise the stamp of virtue, properly belonging to the garden; but on the other hand it is virtually not in it, because the impress of wickedness is alien to a place of divine sunrising.

On Dreams, Book II 31:3

[207] “I thought,” it says, “that I lifted three baskets of wheaten loaves on my head” (Gen. 40:16). “Head” we interpret allegorically to mean the ruling part of the soul, the mind on which all things lie, and once indeed that mind cried out loudly and bitterly,  “All these things have been upon me” (Gen. 42:36).

Talmud

Rebbi Ḥiyya suggests placing a bone on the head if stuck in the throat is not an Emorite practice. Rebbi Eliezer ben Jacob warns against divination and incantations, noting signs can be observed after three occurrences, as seen with Jacob's losses of Rachel, Joseph, and Simeon. Rabbi Elazar emphasizes that a sign must repeat three times to be considered established, citing Jacob's fear of losing Benjamin as a pattern of three tragedies.

Chullin 95b:14

Rabbi Elazar said: But this is provided that the sign has been established by repeating itself three times. This is based on a verse, as it is written: “And Jacob their father said to them: Me you have bereaved of my children: Joseph is not, and Simeon is not, and you will take Benjamin away; upon me are all these things come” (Genesis 42:36). If calamity were to befall Benjamin, that would establish a pattern of three tragedies.

Jerusalem Talmud Shabbat 6:9:5

Rebbi Ḥiyya stated: If a bone was stuck in his throat he puts of the same kind on top of his head and this is not of ways of the Emorite (Addition of G which here becomes illegible.) . Rebbi Eliezer ben Jacob stated: you shall neither divine nor use incantations (Lev. 19:26.) . Even through there is no divining there are signs, but only after three portents (If something happened to a person three times he may assume that he is prone to this kind of accident, as Jacob feared for Benjamin’s life because he already had lost a wife and two sons.) ; for example when I came from Padan, Rachel died on me (Gen. 48:7.) ; Joseph is no more, Simeon is no more, and you want to take Benjamin (Gen. 42:36.) , etc

Targum

In Genesis 42:36, Jacob laments the loss of Joseph and the potential loss of Benjamin, feeling the anguish of their absence and the potential loss of all his children. He expresses his sorrow at not knowing Joseph's fate and the threat to Benjamin, emphasizing the importance of the twelve tribes arising from him.

Onkelos Genesis 42:36

Yaakov, their father, said to them, You have deprived me of children; Yoseif is no more [not here], Shimon is no more, and you would take Binyamin: All this has happened to me.

Targum Jerusalem, Genesis 42:36

And Jakob their father said to them Me have you bereaved of Joseph. From the hour that I sent him to you I have not known what was his end; and Benjamin you are seeking to take. Yet by me are to arise the twelve tribes.

Targum Jonathan on Genesis 42:36

And Jakob their father said to them, Me have you bereaved! Of Joseph you said, An evil beast hath devoured him; of Shimeon you have said, The king of the land hath bound him; and Benjamin you seek to take away: upon me is the anguish of all of them.

וַיֹּ֤אמֶר רְאוּבֵן֙ אֶל־אָבִ֣יו לֵאמֹ֔ר אֶת־שְׁנֵ֤י בָנַי֙ תָּמִ֔ית אִם־לֹ֥א אֲבִיאֶ֖נּוּ אֵלֶ֑יךָ תְּנָ֤ה אֹתוֹ֙ עַל־יָדִ֔י וַאֲנִ֖י אֲשִׁיבֶ֥נּוּ אֵלֶֽיךָ׃ 37 E Then Reuben said to his father, “You may kill my two sons if I do not bring him back to you. Put him in my care, and I will return him to you.”
Reuben offered to have his two sons be punished if he failed to bring Benjamin back to Jacob, but Jacob relied more on Judah's influence. Reuben's suggestion was seen as foolish and not dignified with a serious response, while Judah successfully persuaded Jacob to let Benjamin go to Egypt for food. In Midrash, it is explained that the guarantor responsible for a loan is the one who offers to repay it, and Jacob suspected his sons of wrongdoing when he found silver in their sacks. Reuben's offer was refused, and in Musar, it is shown that despite good intentions, Reuben's actions led to the downfall of his descendants. In the Talmud, it is argued that Reuben's offer regarding Benjamin was an example of an unconditional guarantee, highlighting the importance of distinguishing between types of guarantors. Additionally, in Targum, Reuben offers to have his two sons killed if he does not bring Benjamin back to his father, emphasizing the seriousness of his commitment.

Commentary

Reuben offered to have his two sons be punished if he failed to bring Benjamin back to Jacob, not to be taken literally. Jacob did not rely on Reuben as much as he did on Judah, who had more influence over his brothers. Reuben's suggestion was seen as foolish by Jacob and was not dignified with a serious response. Judah successfully persuaded Jacob to let Benjamin go to Egypt based on the need for food.

Ibn Ezra on Genesis 42:37:1

[THOU SHALT SLAY.] Some say that thou shalt slay means thou shalt punish. (Thou shalt slay is hyperbolic. Reuben did not expect Jacob to kill his grandchildren.) Others say that this was a prayer to God. (Reuben directed the words Thou shalt slay to God, as if to say, Lord strike my sons dead if I bring not him to thee (to Jacob). This interpretation, too, seeks to get around the problem of Reuben telling his father to kill his grandchildren if he fails to return Benjamin safely.) The sum of the matter is this, if Reuben would have spoken correctly Jacob would not have ignored him. (Had Reuben made sense, Jacob would have responded affirmatively to him (Weiser). Or we should render, if Reuben had spoken correctly then Jacob would not have shushed him by saying, My son shall not go down with you (Krinsky).)

Or HaChaim on Genesis 42:37:1

לאמור את שני בני תמית, saying: "you may kill my two sons, etc." The reason the Torah inserts the expression לאמור at this point is that Reuben was not willing to utter such a sentence outright, seeing that even a conditional curse by a wise man may have fatal consequences (Makkot 11). He phrased his offer in such a way that the meaning was unmistakable though he did not actually speak about killing his sons.

Or HaChaim on Genesis 42:37:2

The reason he said ואת שני is that he referred to two of his four sons.

Or HaChaim on Genesis 42:37:3

The word תמית is to be understood as "you may punish." We find a similar punishment being inflicetd upon Aaron, when G'd killed two of his four sons as an expression of His anger at Aaron's share in the sin of the golden calf. Compare ובאהרון התאנף Deut. 9,20. Vayikra Rabbah 7,1 makes this point. Reuben made it clear that he did not want to risk losing more than two of his sons if he failed to honour his guarantee of Benjamin's safe return. His reason was that if he risked more he would nullify the merit of having fulfilled the commandment to be fruitful. He therefore risked only something that would not impair his standing in the Hereafter. Yehudah understood Reuben very well; this is why he undertook to risk even his life in the Hereafter in order to secure Jacob's consent to take Benjamin to Egypt and to secure their lives in the present world first (compare 43,9).

Or HaChaim on Genesis 42:37:4

תנה אותו על ידי, "Put him in my charge, etc." Perhaps Reuben's knowledge that he had no share in the guilt of selling Joseph gave him confidence that both he and Joseph would return unharmed. He alluded to the fact that only he was able to have such confidence seeing the other brothers bore the guilt of having sold Joseph, by twice emphasising "entrust him to my hands," and "I will return him,"

Rabbeinu Bahya, Bereshit 42:37:1

את שני בני תמית, “you may kill two of my sons, etc.” Reuven had four sons. According to the plain meaning of the text he meant to say that his father could kill two of his sons for one of Yaakov’s sons whom he would fail to bring back safely.

Rabbeinu Bahya, Bereshit 42:37:2

According to Bereshit Rabbah 91,9 Yaakov told him that he was a foolish firstborn seeing that he assumed that his sons were only his sons and not also the sons of their grandfather.

Radak on Genesis 42:37:1

את שני בני תמית, two of my sons. [he had four. Ed.] Reuven said something foolish in even suggesting that his father might kill his own grandsons. Yaakov responded: (not in text) “you are a foolish firstborn what makes you think that your sons are not also my sons?” Seeing that Reuven’s suggestion was so foolish, Yaakov did not even bother to formally reply to it. It did not deserve to be dignified with a serious answer. He just told him that he would not send Binyamin with him and the other brothers.

Ramban on Genesis 42:37:1

MY TWO SONS ‘TAMITH’ (THOU SHALT SLAY). Under penalty of a curse, (Ramban’s intent is to explain that the word tamith is not to be understood literally as meaning that Reuben was ready to forfeit the lives of his two sons. Instead, the word is to be understood in a general sense, i.e., that Reuben is willing to be punished, but not that Jacob slay Reuben’s sons.) Reuben obligated himself to return Benjamin to his father, as he said to him, My two sons ‘tamith,’ meaning, “May thy punishment be upon me if I do not bring him back to you.” This is similar in intent to that which Judah said: Then I shall have sinned against thee all my days. (Further, 43:9.) Now Reuben said, My two sons, although he actually had four. (Ibid., 46:9.) His intent in saying “two” was to state that “in place of one of your sons, it should be visited doubly upon my sons.” Now Jacob did not rely upon Reuben as he did upon Judah, (For when Judah gave his promise to his father that he would bring back Benjamin, he finally consented to send him along (43: 9-13), but Reuben’s plea went unanswered.) for Judah prevailed upon his brethren. (I Chronicles 5:2. Thus suggesting that Judah’s great influence upon his brothers would assure their cooperation in bringing back Benjamin under all circumstances.) Moreover, Reuben had already sinned against his father, (Above, 35:22.) and therefore he would no longer rely upon him. Generally, Judah’s counsel was sound: i.e., to leave the patriarch alone until there was no bread in the house, for then he would listen. This — [Judah’s reference to the complete absence of food] — is indicated by Judah’s words to his father: That we may live, and not die, both we, and thou, and also our little ones. (Further 43:8.)

Rav Hirsch on Torah, Genesis 42:37:1

Es war dies gut gemeint, es lag aber nicht die geringste Ursache darin, Jakob zur Änderung seiner Entschlüsse zu bewegen.

Sforno on Genesis 42:37:1

את שני בני תמית, he cursed (conditionally) now two of his sons that they should die if he would not bring back Binyamin safely. The matter is similar to an incident related in Shabbat 108 where Rav said to Shemuel “may it be G’d’s will …that your children will not live.” The curse came true. [The story is extremely enigmatic, seeing that Rav who had thought that Shemuel had treated him not only in a miserly fashion, but had caused him physical discomfort deliberately, had become aware in good time that Shemuel, an outstanding physician, had done what he did in order to relieve an ailment Rav had clearly been suffering from. In spite of this, the conditional curse was fulfilled, much as Yaakov who had cursed the thief who had stolen Lavan’s teraphim not knowing that it had been Rachel. Although the condition had been that if the thief would be found he should not live, Rachel died in spite of the thief (she herself) never having been found. Ed.]

Steinsaltz on Genesis 42:37

Reuben, the firstborn, said to his father as the spokesman for all the sons, saying: Take my two sons as a guarantee until I bring Benjamin back to you, and kill my two sons if I do not bring him to you; place him, Benjamin, in my charge, and I will return him to you. I accept the responsibility of bringing him home safely.

Tze'enah Ure'enah, Miketz 76-78

“You may kill my two sons” [42:37]. Reuben had four children. He said to Jacob: my two children should be a substitute for Benjamin, if I don’t bring him back, but put Benjamin into my hands. Jacob said to Reuben: you are a firstborn fool. How could I kill my grandchildren, your children, who are like my own children? It is not enough suffering that I would lose Benjamin, heaven forbid, and you want me to also kill my grandchildren? (Bahya, Genesis, 42:37.) Toldot Yizhak asks. Was Reuben such a fool that Jacob would kill Reuben’s children, particularly since they had not sinned? The explanation is that Reuben said to Jacob. My two children should be killed if I don’t return Benjamin. If you Jacob would say that your children are also my children, Reuben could also respond, is Benjamin your son and not my brother? Benjamin is my relative. As much as my children belong to you, so one brother to the other brother is called first with first. That is to say, they are very close. Grandchildren to their grandfather are called, first with second. That is, they are not as close to each other. One brother who loves his brother and therefore, I will watch over Benjamin more and will bring him back to you. (Toldot Yizhak, Genesis, 42:36–37.) However, Jacob did not listen to the words of Reuben. (Rashi, Genesis, 42:38.) Judah said to Jacob: my dear father, if Benjamin will go with us, there is a doubt if he will remain or will come. If he will go with us, then we will certainly remain alive, since we will bring grain. If Benjamin will not go with us, then we will not be able to bring grain, and we will certainly die of hunger. Therefore it is better that Benjamin should come with us. There is a doubt if he will be killed and that we should not die of hunger. There is no doubt that we will certainly die of hunger. (Rashi, Genesis, 43:8.)

Midrash

In Midrash Tanchuma, it is explained that the guarantor responsible for a loan is the one who offers to repay it. In Bereshit Rabbah, it is suggested that Jacob had a vague idea of events due to the Divine Spirit leaving him, and Joseph recognized his brothers but acted as a stranger to them. Additionally, it is mentioned that when a Torah scholar dies, they cannot be replaced. Finally, Jacob suspected his sons of wrongdoing when he found silver in their sacks, and Reuben's offer to take responsibility for Benjamin was refused.

Bereshit Rabbah 91:6

Another matter, “Jacob saw that there was grain [shever] in Egypt” – was Jacob in Egypt that he saw grain in Egypt, such that the verse states: “Jacob saw that there was grain in Egypt”? But did he not say [differently] to his sons, [as it is stated]: “He saidBehold, I have heard [that there is grain in Egypt]”? It is, rather, that from the day that Joseph was abducted, the Divine Spirit left him, and he would see but not see, hear but not hear. (He had from the Divine Spirit a vague idea of things that he would not otherwise know, but he did not have a clear understanding of them. ) Why does it not say “there was food in Egypt,” but instead it is written: “That there was grain [shever] in Egypt”? Is it not already stated: “The entire land of Egypt was hungry”? Why does the verse state: “There was grain [shever]”? Rather, do not read it as “there was grain [shever],” but rather, “there was hope [sever],” as he foresaw that his hope was in Egypt. What was that? That was Joseph. “Jacob said to his sons: Why do you make yourselves conspicuous?” Jacob said to his sons: ‘You are mighty, you are handsome, do not enter through one gate and do not stand in one place, so that the evil eye will not have dominion over you.’ “Behold, I have heard that there is grain in Egypt. Go down there.” What is “go down”? He foresaw that they would descend and be enslaved in Egypt. Another matter, “go down there” – as anyone who purchases grain from the marketplace, descent is written in his regard. (This is because he is dependent upon market conditions for his basic sustenance (Etz Yosef). ) “Joseph’s brothers descended” (Genesis 42:3). The verse should have said: “The children of Israel.” It is that initially, they did not treat him with brotherhood and sold him, but ultimately they had regrets and were saying: ‘When will we descend to Egypt and return our brother to his father?’ When their father told them to descend to Egypt, they all came to a consensus to return him. Rabbi Yehuda bar Simon said: Joseph, too, knew that his brothers were descending to Egypt to acquire food. What did he do? He positioned guards at all the entrances and said to them: ‘See each one who enters to acquire food, and write his name and his father’s name.’ In the evening, they would bring the notes to him. This is what they did. When Jacob’s sons came, each and every one entered through his own gate, and they wrote their names. In the evening, they brought [Joseph] the notes. This one read: ‘Reuben son of Jacob,’ another read: ‘Simeon son of Jacob,’ and another ‘Levi,’ and likewise, all the gatekeepers, each one brought his own. Immediately, Joseph said: ‘Seal all the storehouses and keep open one storehouse.’ He gave their names to the proprietor of the storehouse. He said to him: ‘See, when these people come to you, apprehend them, and send them before me.’ Three days passed and they did not come. Immediately, Joseph took seventy mighty men from the king’s palace and dispatched them to the marketplace. They went and found them in the marketplace of harlots. What was the nature of their presence in the marketplace of harlots? It is that they said: ‘Our brother Joseph is fair of form and fair of appearance; perhaps he is in a tent.’ (Perhaps he was forced to work as a male prostitute (Matnot Kehuna). ) They apprehended them and brought them before Joseph. “Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:7). “Joseph recognized his brothers, but they did not recognize him” (Genesis 42:8). “Joseph remembered the dreams that he dreamed about them, and said to them: You are spies; to see the nakedness of the land you have come” (Genesis 42:9). “They said to him: No, my lord, but your servants have come to acquire food” (Genesis 42:10). “We are all the sons of one man; we are sincere, your servants have not been spies” (Genesis 42:11). “And he said to them: No, to see the nakedness of the land you have come” (Genesis 42:12). “They said: We, your servants, are twelve brothers, sons of one man in the land of Canaan and, behold, the youngest is with our father today, and one is absent” (Genesis 42:13). Immediately, “he acted as a stranger [vayitnaker] to them, and spoke harshly to them” – it teaches that he became like a stranger [nokhri] to them. He took the goblet and struck it. He said to them: ‘I see in my goblet that “you are spies.”’ They said to him: ‘“We are sincere”; however, this is what our father commanded us: Do not enter through one gate…’ He said to them: ‘What is the nature of your presence in the marketplace of harlots? Were you not afraid of the evil eye? Was that not your father’s command?’ They said to him: ‘We lost something and we were seeking it there.’ He said to them: ‘What was the lost item? I see in my goblet that two of you destroyed the big city of Shekhem, and then you sold your brother to Arabs.’ Immediately, they were shocked and said to him: “We, your servants, are twelve brothers, sons of…our father.” He said to them: ‘And where are the other two?’ They said to him: “One is absent” – dead; and “the youngest is with our father today.” He said to them: “Bring your youngest brother to me…” (Genesis 42:34). He took Simeon and incarcerated him before their eyes, because it was he who had pushed him into the pit. He separated him from Levi, so they would not conspire against him. Simeon said to his brothers: ‘So you did to Joseph, and so you seek to do to me?’ (You also sinned in the sale of Joseph. Do not leave me here; stay and bear the burden of punishment together with me (Maharzu). ) They said to him: ‘What shall we do? The people of our household will die of starvation.’ He said to them: ‘Do what you want. Now, I will see who will take me into prison.’ (Shimon planned to resist being taken to prison. ) At that moment, Joseph sent to Pharaoh and said to him: ‘Send me seventy of your mighty men, as I have found robbers and I seek to shackle them.’ At that time he sent them to him, and Joseph’s brothers were looking to see what he sought to do. Joseph said to those mighty men: ‘Take him into prison.’ When they drew near to him, he screamed at them. When they heard his voice, they fell on their faces and their teeth broke, as it is stated: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Manasseh was sitting before his father. His father said: ‘You get up.’ Immediately, Manasseh stood and struck him with one blow, took him into prison, and shackled him. [Joseph] said to [his brothers]: ‘This one will be incarcerated until you bring your brother “and your statements will be verified”’ (Genesis 42:20). Immediately, “Joseph commanded and they filled their vessels” (Genesis 42:25). They went to their father and related to him the entire incident. Their father responded and said to them: ‘Where is Simeon?’ They said: ‘He seized him for our youngest brother.’ He said to them: “You have bereaved me.” “Reuben spoke to his father, saying: Kill my two sons.” [Jacob] said to him: ‘Are your sons not my sons?’ Judah said to them: ‘Leave the elder until the bread is finished.’ (Jacob was refusing to send Benjamin. Judah advised his brothers not to continue pleading but to wait until the bread was finished, when Jacob would have to agree. ) Judah said to him: ‘Father, if Benjamin goes with us, perhaps he will be apprehended and perhaps he will not be apprehended. But if he does not go with us, we will all die of starvation. It is preferable that you forsake the uncertain and seize the certain.’ He said: ‘Who will guarantee him?’ He said to him: ‘I will,’ as it is stated: “I will guarantee him; from me you can demand him” (Genesis 43:9). That is why it is stated: “Jacob saw that there was grain [shever] in Egypt.” (The midrash interprets the word shever to mean disaster, as Jacob was afraid of the possibility that Benjamin would be harmed (Matnot Kehuna). Some commentaries suggest that this last line is an error and should not appear in the text (Nezer HaKodesh; Etz Yosef). )

Bereshit Rabbah 91:9

“Joseph commanded to fill their vessels with grain, and to restore each man's silver to his sack, and to give them provisions for the way, and he did so to them” (Genesis 42:25). “They loaded their grain onto their donkeys, and went from there” (Genesis 42:26). “One of them opened his sack to give feed to his donkey at the inn. He saw his silver; behold, it was in the opening of his sack” (Genesis 42:27). “He said to his brothers: My silver was returned and, behold, it is in my sack. Their hearts sank, and they trembled one with another, saying: What is this that God has done to us?” (Genesis 42:28). “Joseph commanded to fill…They loaded their grain onto their donkeys…One of them opened…Each one said to his brother.” (The last citation is a paraphrase of Genesis 42:28.) When Rabbi Simon bar Zevida died, Rabbi Ela entered and began [his eulogy] for him: “But wisdom, where will it be found? …It is vanished from the eyes of all living… The deep says: It is not…” (Job 28:12, 21, 14). There are four matters that are essential for the world’s needs, and all of them have replacements. These are: “For there is a source of silver and a place where gold is refined. Iron is taken from the dust, and copper is smelted from rock” (Job 28:1–2). But when a Torah scholar dies, we cannot find a replacement for him. Rabbi Levi said: When the tribes found something, (Whey they found the silver that had been returned to the sack. ) it is written: “Their hearts sank”; we who lost Rabbi Simon, all the more so. “They came to their father Jacob, to the land of Canaan, and they told him all that had befallen them, saying” (Genesis 42:29). “They came to their father Jacob…[and they told him all that had befallen [hakorot] them]” – it teaches that the matters weighed heavily upon them like beams [kekorot]. (Like the beams of an olive-press that weigh heavily upon the olives.) “The man, lord of the land, spoke harshly with us, and accused us as spies of the land” (Genesis 42:30). “It was as they were emptying their sacks, and, behold, each man's packet of silver was in his sack. They and their father saw their bags of silver, and they were afraid” (Genesis 42:35). “The man, lord of the land, spoke… It was as they were emptying their sacks…” – it teaches that their father suspected them. (When Jacob saw the silver, he suspected them of stealing it, and therefore also suspected them of wrongdoing regarding the disappearance of Joseph and Simeon, as the following verse suggests.) “Jacob their father said to them: You have bereaved me: Joseph is not, and Simeon is not, and Benjamin you will take; all of these have come upon me” (Genesis 42:36). “Jacob their father said to them… [all of these have come upon me]” – Joseph is already not [with us], and Simeon is not, but it is incumbent “upon me” to produce twelve tribes. “Reuben said to his father, saying: Kill my two sons if I do not bring him back to you; place him in my charge, and I will return him to you” (Genesis 42:37). “Reuben said to his father…” – Rabbi [Yehuda HaNasi] says: This is a firstborn imbecile. Are your sons not my sons? I wonder. “He said: My son will not go down with you, for his brother is dead, and only he remains, and disaster will befall him on the path on which you will go; you will cause my old age to descend in sorrow to the grave” (Genesis 42:38). “He said: My son will not go down with you…” – Rabbi Ḥanina and Rabbi Marinos, both of them said in the name of Abba Nehorai: When a person would say a worthy statement before Rabbi Tarfon, he would say: “A knob and a flower [kaftor vaferaḥ].” (These were parts of the ornamentation of the candelabrum and referring to them indicates that the statement was pleasing. ) But when he would say nonsense, he would say: “My son will not go down with you.” (Just as Jacob refused to agree to Reuben’s suggestion, Rabbi Tarfon was indicating his refusal to agree with the statement that had been made. ) “On the path on which you will go; [you will cause my old age to descend in sorrow to the grave]” – but not in the house? (Was it only on the path that disaster could befall Benjamin? ) From here it is derived that the accuser accuses only in a time of danger.

Midrash Tanchuma, Vayigash 1:1

Then Judah came near unto him (Gen. 44:18). May it please our master to teach us: Which guarantor is responsible for the repayment of a loan? Thus do our masters teach us: R. Simeon the son of Nanos answered the query: Which guarantor is responsible for the repayment of a loan? It is the one who says: “Lend him the money and I will repay you.” When he places it in the hand of the guarantor, he is the one who is liable. (The lender gave the money because of his confidence in the guarantor.)

Musar

Reuven offered his two sons as a guarantee to bring Benjamin back to Yaakov, which was fulfilled in his descendants Dathan and Aviram. Despite his good intentions, Reuven's actions led to their downfall. This demonstrates that everything spoken by a person, aside from matters related to fear of God, is determined by Heaven. On ben Peleth, a descendant of Reuven, was saved through repentance, showing the importance of returning to God.

Shemirat HaLashon, Book II 12:4

(Ibid. 42:37): "And Reuven said to his father: 'You may kill my two sons if I do not bring him [Benjamin] back to you… (38): And he said: 'My son shall not go down with you.'" The Midrash relates that Yaakov said about him [Reuven]: "He is a foolish bechor [(first-born)]. Are they his sons and not my sons?" The words of Reuven must, indeed, be understood, but, essentially, this is the explanation: Whatever issues from a man's mouth [(aside from what relates to fear of the L-rd, which is a function of man's free will)] is brought about by Heaven. This is the thrust of Chazal's statement: "All is in the hands of Heaven except the fear of Heaven." And the Midrash tells us that this ejaculation of Reuven's [("You may kill my two sons, etc.")] was fulfilled in his sons, [i.e., descendants], Dathan and Aviram [(in the episode of Korach)]. And, in truth, he [Reuven] himself was the cause of this, by saying (Bereshith 27:32): "Cast him into this pit which is in the desert." The act was extremely evil, for which reason they [Dathan and Aviram] descended, living, to Sheol, to the midst of the pit. As to his intent, being good, as it is written (Bereshith, Ibid.): "in order to rescue him from their hands to return him to his father," he merited that one of his descendants, On ben Peleth, be saved, by returning in repentance to His Father in heaven (wherefore he was called "On," his being in aninuth ["mourning" (for his sin)] all of his life, as Chazal have stated.

Quoting Commentary

Reuven offers to take responsibility for bringing Binyamin back to Jacob, even offering to sacrifice his own sons if he fails. However, it is Judah who ultimately convinces Jacob to let Binyamin go with them, showing his leadership qualities and sense of responsibility.

Lessons in Leadership; A Weekly Reading of the Jewish Bible, Vayigash; The Unexpected Leader 5

Already in the previous parasha we began to see Judah’s leader­ship qualities. The family had reached deadlock. They desperately needed food, but they knew that the Egyptian viceroy had insisted that they bring their brother Benjamin with them, and Jacob refused to let this happen. He had lost one child of his beloved wife Rachel (Joseph) and he was not about to let the other, Benjamin, be taken on a hazardous journey. Reuben, in keeping with his unstable character, made an absurd suggestion: “Kill my two sons if I do not bring Benjamin back safely” (Gen. 42:37). It was Judah, with his quiet authority – “I myself will guarantee his safety; you can hold me personally responsible for him” (43:9) – who persuaded Jacob to let Benjamin go with them.

Redeeming Relevance; Genesis 6:26

Reuven spoke to his father saying, “You can kill my two sons if I don’t bring [Binyamin] to you. Let him [come] with me and I will return him to you.” (Bereshit 42:37)

Tribal Lands, Chapter 1; Reuven 33

The brothers unwillingly left Simeon in Egypt and returned to Jacob. But Jacob would not relinquish Benjamin into his brothers’ care. They had already been involved in the shadiest of affairs, the apparent death of Joseph. Nor did Jacob trust this new Egyptian vizier. His vision of a nation composed of all twelve of his sons was crumbling, and he was in despair: “You have bereaved me! Joseph is no more; Simeon is no more. And now you would take away Benjamin?! These things always happen to me!” (Genesis 42:36). Here again Reuben tried to lead, to take responsibility. He deliriously bargained with his father: “You may kill my two sons if I do not bring him back to you. Hold me responsible; I shall return him!” (Genesis 42:37).

Talmud

Rav Ḥisda argues that the incident with Benjamin is not a standard guarantor but an unconditional guarantee, citing Reuben's offer to bring Benjamin back as an example. This distinction is important as an unconditional guarantor has a different status than a standard guarantor, and a biblical source is still needed to show that one can become a standard guarantor.

Bava Batra 173b:10

Rav Ḥisda objects to this: This incident involving Benjamin is not a case of a standard guarantor, but a case of an unconditional guarantee, as it is written, also in the context of Benjamin, that Reuben said: “Deliver him into my hand, and I will bring him back to you” (Genesis 42:37). One who undertakes unconditional responsibility for a loan has a different status than a standard guarantor, as will soon be elaborated. Therefore, a biblical source has yet to be adduced to teach that one can become a standard guarantor.

Targum

Reuvein offers to have his two sons killed if he does not bring Binyamin back to his father, asking for him to be given into his hands to ensure his return (Onkelos Genesis 42:37; Targum Jonathan on Genesis 42:37).

Onkelos Genesis 42:37

Reuvein spoke to his father saying, Put my two sons to death if I do not bring him [Binyamin] back to you. Give him into my hands, and I will return him to you.

Targum Jonathan on Genesis 42:37

And Reuben spake to his father, saying Slay my two sons with a curse if I do not bring him to thee. Give him into my hand, and I will restore him to thee.

וַיֹּ֕אמֶר לֹֽא־יֵרֵ֥ד בְּנִ֖י עִמָּכֶ֑ם כִּֽי־אָחִ֨יו מֵ֜ת וְה֧וּא לְבַדּ֣וֹ נִשְׁאָ֗ר וּקְרָאָ֤הוּ אָסוֹן֙ בַּדֶּ֙רֶךְ֙ אֲשֶׁ֣ר תֵּֽלְכוּ־בָ֔הּ וְהוֹרַדְתֶּ֧ם אֶת־שֵׂיבָתִ֛י בְּיָג֖וֹן שְׁאֽוֹלָה׃ 38 J But he said, “My son must not go down with you, for his brother is dead and he alone is left. If he meets with disaster on the journey you are taking, you will send my white head down to Sheol in grief.”
Yaakov trusted Yehudah with Benjamin's safety, as he feared losing Rachel's only remaining son. Esau and his sons dwelt in the land of Seir, while Jacob's sons prospered in Canaan. Joseph's success in Egypt led to him being favored by the king and marrying Asenath. Yaakov refused to let Benjamin go with his brothers due to the sorrow he experienced from losing Joseph.

Commentary

Yaakov refers to Binyamin as his son because he was the only son left from his primary wife, Rachel. Yaakov explained that losing Benjamin would mean losing his only remaining son from Rachel, while losing Shimon would still leave him with sons from Leah. He rejected Reuven's offer due to lack of confidence and fear that Benjamin would be imprisoned like Shimon, but allowed Yehudah to take responsibility for Benjamin's safety as he trusted Yehudah's dedication. Radak assumed Joseph was dead based on the lack of communication over the years. Yaakov resisted sending Benjamin to Egypt to avoid the sorrow of losing Rachel's two sons.

Chizkuni, Genesis 42:38:1

וקרהו אסון, “and some mishap would befall him;” the letter ו in the word קרהו has the vowel shuruk, whereas the letter ק has the semivowel sh’va.

Or HaChaim on Genesis 42:38:1

כי אחיו מת והוא לבדו נשאר, "for his brother is dead, and he alone remains, etc. Jacob felt the need to explain how he evaluated the certain loss of Shimon who was presently a hostage in an Egyptian jail- if Benjamin were not to go to Egypt, compared to the possible loss of Benjamin if the latter were to go to Egypt. Jacob explained that if he were to lose Benjamin he would not have a son of Rachel left at all. If he were to lose Shimon, however, he would at least have other sons of Leah left to him. Besides, Jacob described an accident which would happen to Benjamin as practically certain; this is why he spoke about וקרהו אסון in the past tense instead of יקראהו אסון, something in the future. He added the words בדרך אשר תלכו בו, "on the journey you will undertake." He hinted that what happened to Joseph happened to him although he travelled on a route which he was familiar with and had travelled many times without encountering anything dangerous. Jacob was afraid that something similar could happen to the brothers even on a route they considered safe.

Rabbeinu Bahya, Bereshit 42:38:1

לא ירד בני עמכם, “my son will not go down (there) with you.” Yaakov did not say a word in response to Reuven’s offer of his sons as a guarantee. He had no confidence in Reuven seeing that he had previously sinned against his father in the matter with Bilhah’s couch. He did, however, have confidence in Yehudah, seeing Yehudah was the strongest and had displayed mastery over the other brothers (Chronicles I 5,2). Yehudah’s argument presented Yaakov with two choices. According to Bereshit Rabbah 91,10 Yehudah told his brothers not to argue with their aged father but to wait until their shortage of food would make a trip to Egypt an absolute necessity. When that point was reached he told his father that whereas it was not certain Binyamin would not be arrested in Egypt, it was certain that if they did not travel to Egypt they would all perish from the famine. It was better therefore to have at least a chance of all of them surviving by fulfilling Joseph’s conditions.

Radak on Genesis 42:38:1

כי אחיו מת, not a statement of fact but an assumption. Yaakov reasoned that if Joseph were alive he would have heard from him at some time during the over twenty years that he had been missing.

Rashi on Genesis 42:38:1

לא ירד בני עמכם MY SON SHALL NOT GO DOWN WITH YOU — He did not accept Reuben’s offer. He said, “What a fool is this oldest son of mine! He suggests that I should kill his sons. Are they his only and not mine also?” (Genesis Rabbah 91:9)

Sforno on Genesis 42:38:1

My son. Yaakov refers to Binyamin in this way because he was the only son left from his primary wife [Rochel].

Siftei Chakhamim, Genesis 42:38:1

He did not accept Reuvein’s offer... [How does Rashi know this? The answer is:] It was not because misfortune might befall Binyamin that Yaakov prevented him from going with them, although the verse states as much. Because if so, why did Yaakov not say he feared misfortune might occur on the way, when Yehudah offered (43:9), “I will be security for him”? Perforce, the argument of misfortune was merely an excuse, as Yaakov did not want to shame Reuvein by rejecting his offer. The reason he rejected Reuvein’s offer was he feared the master of the land would imprison Binyamin, as he did to Shimon, and no one could stop it. But when Yehudah assumed responsibility when he offered to take Binyamin, Yaakov allowed it because he knew that if Yehudah was involved, he would utterly dedicate himself to rescue Binyamin.2

Steinsaltz on Genesis 42:38

Presumably all of the brothers likewise made offers to guarantee Benjamin’s return, as they all wished to return to Egypt to free Simeon and to make matters right with the Egyptians, but Jacob resisted. He said: My youngest son shall not go down with you, for as you know, his brother is dead, and only he is left from his mother; and if disaster befalls him on the path on which you will go, then you will cause my old age to descend in sorrow to the grave. I will die from the terrible knowledge that Rachel’s two sons have been lost. Therefore, I will not let Benjamin leave my side.

Midrash

au and his sons took their cattle and all their possessions and went away from Jacob and ‎his sons, and they went to the land of Seir, and dwelt there. And Esau was very rich in cattle, ‎and silver, and gold, and all kinds of goods. And the land of Canaan was too narrow to ‎sustain them, because of their cattle, and Esau and his sons dwelt in the land of Seir, in the ‎land of Edom. And Jacob and his sons dwelt in the land of Canaan, in the valley of Hebron; ‎and their flocks and herds increased in abundance, and Jacob's sons married wives, and their ‎children grew up, and Jacob's sons increased abundantly. And Jacob lived in the land of Canaan ‎seventeen years, and all the years of his life were one hundred and fifty seven years, and he ‎died and was gathered unto his people. And the days of Jacob were fulfilled, and he died in the ‎land of Canaan, in the valley of Hebron, and all his sons buried him, and Esau and his sons, ‎and all the kings of Canaan, with great pomp and a very great and heavy mourning. And the ‎sons of Jacob and the sons of Esau, and all the kings of Canaan, made a mourning for him for ‎seventy days. And the sons of Jacob remained in the land of Canaan, and they dwelt in the ‎valley of Hebron, and Jacob’s sons were fruitful and increased abundantly. And Jacob’s sons ‎married wives, and their children grew up, and Jacob’s sons increased abundantly, and the ‎sons of Jacob married the daughters of Canaan, and they begat children, and they were ‎fruitful and increased abundantly in the land. And Joseph was still in Egypt, and he was a ‎prosperous man, and the Lord was with him, and the Lord gave him favor and mercy in the ‎sight of the king of Egypt, and the king loved him exceedingly. And Joseph was in the king’s ‎house, and the king made him the overseer over his house, and all that belonged to him the ‎king gave into Joseph’s hand. And the Lord blessed the king’s house for Joseph’s sake, and ‎the blessing of the Lord was upon all that belonged to the king, in the house and in the field. ‎And the Lord was with Joseph, and he prospered in all his ways, and he was the king’s ‎favorite, and the king gave him all his servants that were in the king’s house, and he made ‎him the head over them, and he placed him over all his princes and his people. And all the ‎affairs of the king that were in the hands of Joseph prospered, and the king left all his affairs ‎to Joseph’s care, and the Lord was with Joseph, and the Lord caused all that he did to prosper. ‎And Joseph’s fame was heard in the land of Egypt, and all the inhabitants of Egypt and the ‎king’s servants and his princes greatly loved him; for he walked in uprightness before the king ‎and his princes, and the blessing of the Lord was with him in all his ways. And the king ‎delighted in Joseph, and all his affairs were prosperous, and the king gave Joseph for a wife, ‎Asenath, the daughter of Potiphera, priest of On, and she became his wife. And at the end of ‎two years from the time that Joseph had been confined in the prison house,

Bereshit Rabbah 91:9

“Joseph commanded to fill their vessels with grain, and to restore each man's silver to his sack, and to give them provisions for the way, and he did so to them” (Genesis 42:25). “They loaded their grain onto their donkeys, and went from there” (Genesis 42:26). “One of them opened his sack to give feed to his donkey at the inn. He saw his silver; behold, it was in the opening of his sack” (Genesis 42:27). “He said to his brothers: My silver was returned and, behold, it is in my sack. Their hearts sank, and they trembled one with another, saying: What is this that God has done to us?” (Genesis 42:28). “Joseph commanded to fill…They loaded their grain onto their donkeys…One of them opened…Each one said to his brother.” (The last citation is a paraphrase of Genesis 42:28.) When Rabbi Simon bar Zevida died, Rabbi Ela entered and began [his eulogy] for him: “But wisdom, where will it be found? …It is vanished from the eyes of all living… The deep says: It is not…” (Job 28:12, 21, 14). There are four matters that are essential for the world’s needs, and all of them have replacements. These are: “For there is a source of silver and a place where gold is refined. Iron is taken from the dust, and copper is smelted from rock” (Job 28:1–2). But when a Torah scholar dies, we cannot find a replacement for him. Rabbi Levi said: When the tribes found something, (Whey they found the silver that had been returned to the sack. ) it is written: “Their hearts sank”; we who lost Rabbi Simon, all the more so. “They came to their father Jacob, to the land of Canaan, and they told him all that had befallen them, saying” (Genesis 42:29). “They came to their father Jacob…[and they told him all that had befallen [hakorot] them]” – it teaches that the matters weighed heavily upon them like beams [kekorot]. (Like the beams of an olive-press that weigh heavily upon the olives.) “The man, lord of the land, spoke harshly with us, and accused us as spies of the land” (Genesis 42:30). “It was as they were emptying their sacks, and, behold, each man's packet of silver was in his sack. They and their father saw their bags of silver, and they were afraid” (Genesis 42:35). “The man, lord of the land, spoke… It was as they were emptying their sacks…” – it teaches that their father suspected them. (When Jacob saw the silver, he suspected them of stealing it, and therefore also suspected them of wrongdoing regarding the disappearance of Joseph and Simeon, as the following verse suggests.) “Jacob their father said to them: You have bereaved me: Joseph is not, and Simeon is not, and Benjamin you will take; all of these have come upon me” (Genesis 42:36). “Jacob their father said to them… [all of these have come upon me]” – Joseph is already not [with us], and Simeon is not, but it is incumbent “upon me” to produce twelve tribes. “Reuben said to his father, saying: Kill my two sons if I do not bring him back to you; place him in my charge, and I will return him to you” (Genesis 42:37). “Reuben said to his father…” – Rabbi [Yehuda HaNasi] says: This is a firstborn imbecile. Are your sons not my sons? I wonder. “He said: My son will not go down with you, for his brother is dead, and only he remains, and disaster will befall him on the path on which you will go; you will cause my old age to descend in sorrow to the grave” (Genesis 42:38). “He said: My son will not go down with you…” – Rabbi Ḥanina and Rabbi Marinos, both of them said in the name of Abba Nehorai: When a person would say a worthy statement before Rabbi Tarfon, he would say: “A knob and a flower [kaftor vaferaḥ].” (These were parts of the ornamentation of the candelabrum and referring to them indicates that the statement was pleasing. ) But when he would say nonsense, he would say: “My son will not go down with you.” (Just as Jacob refused to agree to Reuben’s suggestion, Rabbi Tarfon was indicating his refusal to agree with the statement that had been made. ) “On the path on which you will go; [you will cause my old age to descend in sorrow to the grave]” – but not in the house? (Was it only on the path that disaster could befall Benjamin? ) From here it is derived that the accuser accuses only in a time of danger.

Bereshit Rabbah 95:1

“He sent Judah before him to Joseph, to guide him to Goshen, and they came to the land of Goshen” (Genesis 46:28). “He sent Judah before him to Joseph.” It is written: “Wolf and lamb will graze as one, and a lion, like cattle, will eat straw” (Isaiah 65:25). Come and see that everything that the Holy One blessed be He has struck in this world, He will heal in the future. The blind will be healed, as it is stated: “Then the eyes of the blind will be opened” (Isaiah 35:5). The lame will be healed, as it is stated: “Then the lame will leap like a deer and the tongue of the dumb will sing” (Isaiah 35:6). Just as a person departs, so he returns. (A person will return to life at the resurrection of the dead, as he was when he died. ) If he departs blind he returns blind; [if he was] deaf, he returns deaf; [if he was] mute, he returns mute. Just as he goes [to the grave] clothed, so he returns clothed. From whom do you derive it? It is from Samuel, who was seen by Saul. (This is not meant literally, as it was the woman conjurer who saw Samuel, while Saul himself did not see him (see I Samuel 28:11–14; Vayikra Rabba 26:7). The meaning is that Saul initiated the incident in which Samuel was seen by the conjurer. ) What did [Saul] say to the woman? “What is his appearance? She said: An old man…and he is clad in a robe” (I Samuel 28:14), as so he was clad, as it is stated: “His mother made him a small robe” (I Samuel 2:19). Why is it that just as a person departs, so he returns? It is so [people] do not say: ‘When they were alive He did not heal them; did the Holy One blessed be He heal them when they were dead and then bring them back? It seems that these are not they, but others.’ The Holy One blessed be He says: ‘If so, let these stand as they departed, and then I will heal them.’ Why? “[So that you may know and believe Me and understand that I am He;] before Me no god was formed” (Isaiah 43:10), so I will heal them. The beasts will also be cured, as it is stated: “Wolf and lamb will graze as one” (Isaiah 65:25). All will be healed, but the one who brought harm upon all will not be healed, but rather, “and a serpent, dust will be its food” (Isaiah 65:25). Why? Because he took the creations down to the dust. Another matter, “wolf and lamb.” “Wolf” – this is Benjamin. (See Genesis 49:27.) “And lamb” – these are the tribes, as it is stated: “Israel are scattered sheep” (Jeremiah 50:17). “Will graze as one” – when? It was when Benjamin descended with them, and Jacob was saying to them: “My son will not descend with you” (Genesis 42:38). When the time arrived and he descended with them, they placed him between them and were guarding him. Likewise, regarding Joseph, it says: “He lifted his eyes, and saw Benjamin” (Genesis 43:29). (He was able to see him only after lifting his eyes because the brothers surrounded him.) “A lion” – this is Judah; “Judah is a lion cub” (Genesis 49:9). “Like cattle” – this is Joseph; “A firstborn bull is his majesty” (Deuteronomy 33:17). They were found eating together – “they sat before him…he gave gifts” (Genesis 43:33–34). That is, “and a lion, like cattle, will eat straw” (Isaiah 65:25). That is why “he sent Judah before him.” (This was a demonstration that Judah and Joseph were now at peace. )

Mekhilta DeRabbi Yishmael, Tractate Nezikin 8:16

(Exodus 21:23) "And if there be ason": "Ason" is death. And though there is no proof for this, it is intimated in (Genesis 42:38) "and he will be met with ason."

Midrash Tanchuma Buber, Vayigash 9:2

Another interpretation (of Is. 65:25): THE WOLF AND THE LAMB SHALL FEED TOGETHER, < AND THE LION LIKE THE OX SHALL EAT STRAW >. (Ibid.:) THE WOLF: This is Benjamin, as stated (in Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF. (Is. 65:25, cont.:) AND THE LAMB: This represents the tribes, as stated (in Jer. 50:17): ISRAEL IS A SCATTERED FLOCK…. (Is. 65:25, cont.:) SHALL FEED TOGETHER: When? When Benjamin went down with them, and Jacob said (in Gen. 42:38): LET NOT MY SON GO DOWN WITH YOU. When the hour arrived for him to go down with them, they placed him in their midst and watched over him. And so Joseph (in Gen. 43:29): LIFTED HIS EYES AND SAW HIS BROTHER BENJAMIN, THE SON OF HIS MOTHER…. (Is. 65:25, cont.:) THE LION: This is Judah, as stated (in Gen. 49:9): JUDAH IS A LION'S WHELP. (Is. 65:25, cont.:) LIKE THE OX: This is Joseph, since it is stated (in Deut. 33:17): LIKE A FIRSTLING BULL HE HAS MAJESTY. (Is. 65:25, cont.:) SHALL EAT STRAW, when they have been found eating together, as stated (in Gen. 43:33): AND THEY SAT DOWN BEFORE HIM FROM THE FIRST-BORN ACCORDING TO HIS BIRTHRIGHT. Therefore (in Gen. 46:28): NOW HE (Jacob) HAD SENT JUDAH AHEAD OF HIM.

Midrash Tanchuma, Vayigash 8:6

Shall feed together. When did that occur? When Benjamin descended with his brothers. Though Jacob had said: My son shall not go down with you (Gen. 42:38), yet when the time for departure came, he did descend with them. They placed him between themselves and guarded him. And thus it says: Joseph lifted up his eyes, and saw Benjamin his brother, his mother’s son (Gen. 43:29).

Sefer HaYashar (midrash), Book of Genesis, Miketz 17

And when Jacob heard the words of the infants of his sons, he wept bitterly and his ‎compassion was aroused in their behalf. And Jacob called unto his sons, and all of them came ‎unto him, and they sat down before him. And he said unto them: See ye not that your children ‎are this day crying before me: Oh give us bread and there is none, and now go ye once more ‎and buy for us a little food. And Judah answered and said unto his father: If thou wilt send the ‎lad with us, then we will go down and purchase food for thee, but if thou wilt not send him ‎along we shall not go down; for the man hath admonished us saying: You shall not see my face ‎unless your brother be with you. For the king of Egypt is great and powerful, and if we go unto ‎him without our brother, then all of us will die. Knowest thou not, and hast thou not heard it, ‎that this king is exceedingly brave and wise and there is none like him in all the earth? Behold ‎we have seen all the kings of the earth yet have we seen none like the king of Egypt. For there ‎is none greater among the kings of the earth than Abimelech, king of the Philistines, but the ‎king of Egypt is greater and mightier than he, and Abimelech could not compare with one of his ‎princes. Thou hast not seen, oh my father, his temple and his throne and his servants that ‎stand before him. Thou hast not seen this king seated upon his throne in his beauty and in the ‎dignity of royalty, in kingly garments, with a large crown of gold upon his head. Thou hast not ‎seen the glory and the grandeur which God hath bestowed upon him, for there is none like ‎him in all the earth. Thou hast not seen, oh my father, the wisdom, understanding and ‎knowledge which God has placed within his heart, nor his pleasant voice when he spoke unto ‎us. We don’t know, oh my father, who has made known unto him our names and all the ‎incidents of our lives. He has inquired even concerning thee, saying: Is your father still alive ‎and is peace with him. Thou hast not seen that all the affairs of the Egyptian government are ‎under his control without even asking Pharaoh his master. Thou hast not seen the awe and the ‎terror which he exercises over all the Egyptians, and even we, when on leaving his presence, ‎we concluded to do unto Egypt as we have done to all the cities of the Amorites, and yet, ‎though our anger was burning exceedingly concerning his words, considering us as spies, when ‎we came before him once more his fear fell upon all of us and no man will be able to speak ‎unto him a word great or small. And now, our father, do send the lad along with us, and we will ‎go down and purchase food for thee for our support that we die not of hunger.‎

Sefer HaYashar (midrash), Book of Genesis, Miketz 19

Hast thou seen all our little infants weeping before thee for bread, and there is no power in ‎thine hands to give it. And now let thy mercy be aroused in their behalf, and send our brother ‎along with us that we may go. And where are the mercies of our Lord to our forefathers in thy ‎belief that the king of Egypt will take away thy son? As the Lord liveth I shall not die in peace ‎unless I bring him and set him before thee. But pray thou to the Lord our God in our behalf, to ‎grant us grace and to give us kindness and mercy before the king of Egypt and his men, for had ‎we not tarried we should have twice since returned unto thee with thy son. And Jacob said ‎unto his sons: I trust in the Lord my God that he will deliver you and grant you grace in the eyes ‎of the king of Egypt and in the eyes of his men. And now rise ye and go down to the man and ‎carry down to him a present from whatsoever is found in the land, and God Almighty give you , ‎mercy before the man, that he may send to you Benjamin and Simeon your brother. And the ‎men rose up and they took Benjamin their brother and a rich present of the choice ‎productions of the land and double money they took in their hands likewise. And Jacob gave ‎his sons special orders concerning Benjamin, saying: Take ye heed to protect him on the road ‎on which you are going and do not separate yourselves from him neither on the road or in ‎Egypt. And Jacob rose up from his sons, and he spread out his hands and he prayed to the Lord ‎in behalf of his sons saying: Oh Lord God of heaven and God of the earth, remember unto our ‎father Abraham thy covenant established with him, remember Isaac my father and do mercy ‎with my sons; and do not deliver them into the hands of the king of Egypt. Do it, oh Lord, for ‎the sake of thy mercy, and deliver all my sons and save them from the powers of Egypt and ‎send unto them their two brothers. And all the wives of the sons of Jacob with little ones lifted ‎up their eyes to heaven and they wept and cried unto the Lord that he should deliver their ‎husbands and parents from the hands of the Egyptian king. And Jacob wrote a letter unto the ‎king of Egypt placing it into the hands of Judah and his sons, saying: From thy servant Jacob, ‎son of Isaac, son of Abraham, prince of the Lord, unto Zophnath-paaneah, the mighty and wise ‎king of Egypt, peace! It will be known unto my lord the king of Egypt, that the famine is very ‎heavy upon us in the land of Canaan, and I have sent my sons unto thee to purchase for us ‎some food for our support. And my sons came around me, and I being very old and unable to ‎see with mine eyes because they have become very heavy with age, and of weeping every ‎day continuously for my son Joseph who had been lost from before me, and I have ‎commanded my sons that on reaching Egypt they should not enter the city together by one ‎gate on account of the inhabitants of the land. And I have also commanded them to pass ‎through Egypt and to seek my son Joseph peradventure they might find him there. And my ‎sons have done so and thou hast regarded them as spies against the land.

Sefer HaYashar (midrash), Book of Genesis, Vayeshev

And when the year came around, the sons of Jacob journeyed from Shechem, and they came ‎unto Hebron to Isaac, their father, and they dwelt there, only their sheep and cattle and all ‎belonging to them, they drove daily for pasture unto Shechem, for there was good and fat ‎pasture about there in those days. And Jacob and his sons and all their households dwelt in the ‎valley of Hebron. And it came to pass on those days and in that year, which was the one ‎hundredth year of Jacob’s life, and the tenth of his return from Padan-Aram, that Leah, Jacob's ‎wife, died; and she was fifty one years of age at the time of her dying in Hebron. And Jacob ‎and his sons buried her in the cave of the field of Machpelah, which Abraham had bought from ‎the sons of Heth for a burial ground. And the sons of Jacob dwelt with their father in the valley ‎of Hebron, and all the inhabitants of the land knew their strength and their fame was all over ‎the land. And Joseph, and Benjamin, his brother, the sons of Rachel, Jacob’s wife, were quite ‎young in those days, and they did not go forth with their brothers in the war against the seven ‎cities of the Amorites. And when Joseph saw the strength and greatness of his brothers he ‎lauded and praised them, but he considered himself greater than they and he thought himself ‎above them. And his father Jacob loved him, indeed, more than his other brothers, and he ‎made unto him a coat of many colors out of his love to him. And when Joseph saw himself ‎more beloved by his father than all his brothers, he continued to regard himself far above his ‎brothers, and he brought unto his father evil reports concerning them. And when the sons of ‎Jacob saw all the actions of their brother Joseph against them, and that their father loved him ‎best of all, they hated him and they could not speak to him peaceably all the time.‎ And Joseph was seventeen years old, and he still continued to regard himself above his ‎brothers and to exalt himself above them. And at that time Joseph dreamed a dream, and he ‎came unto his brothers to tell them of his dream, and he said unto them: I dreamed a dream, ‎and behold, we were binding sheaves in the field, and lo, my sheaf arose and also stood ‎upright, and behold your sheaves stood round about and made obeisance to my sheaf. And ‎his brothers said unto him: What is the meaning of this dream that thou didst dream? Dost ‎thou think in thine heart to govern and to rule over us. And Joseph came also unto his father ‎informing him of his dream, and Jacob heard the words of his mouth and he kissed him and ‎Jacob blessed Joseph. And when the sons of Jacob saw that their father had kissed and ‎blessed Joseph and that he loved him so dearly, they became jealous of him and they hated ‎him still more. And afterwards Joseph dreamed another dream and he related it unto his ‎father in the presence of his brothers, and he said unto his father and brothers: Behold, I have ‎dreamed another dream, and lo, the sun, and the moon, and eleven stars bowed down ‎before me. And Jacob heard the words of Joseph and his dream, and he saw that his brothers ‎hated Joseph on account of these words, and Jacob rebuked Joseph in the presence of his ‎brothers, saying: What is the meaning of this dream which thou hast dreamed that thou ‎exaltest thyself over thy brothers who are greater than thou. Thinkest thou perhaps in thine ‎heart that we will come, I and thy mother and thy eleven brothers to bow down before thee, ‎that thou speakest these words. And his brothers were jealous of him concerning his words ‎and dreams and their hatred against him increased. And Jacob observed and kept the dreams ‎within his heart.‎ And when Jacob saw that they were delaying in Shechem, Jacob said to himself: Perhaps that ‎the inhabitants of Shechem rose up to fight against them and therefore their coming home ‎hath been delayed to-day. And Jacob called unto Joseph his son, saying: Behold thy brothers ‎are feeding the flock in Shechem, and they have not yet returned; go thou therefore and look ‎after them, and bring me back words concerning the peace of thy brothers and concerning the ‎cattle. And Jacob sent his son from the valley of Hebron; and Joseph went unto his brothers in ‎Shechem but he found them not. And Joseph went about in the fields about Shechem to ‎ascertain whither his brothers had turned, and he lost his way in the wilderness, and he knew ‎not in which direction he should go. And an angel of the Lord met him wandering about in the ‎field, and he asked him, saying: What seekest thou? And Joseph said unto the angel: I seek my ‎brethren, knowest thou where they are feeding? And the angel of the Lord replied unto ‎Joseph: I saw thy brothers feeding here, but I heard them say that they would go to feed in ‎Dothan. And Joseph listened to the voice of the angel and he went to Dothan unto his ‎brothers and he found them feeding the flock in Dothan. And Joseph advanced towards his ‎brothers, but ere he had reached them, they had concluded to kill him. And Simeon said unto ‎his brothers: Behold the dreamer cometh unto us to-day. And now come and let us kill him, ‎and cast him into some pit in the wilderness, and when our father will inquire for him, we will ‎say, some evil beast hath devoured him. And Reuben heard the words of his brothers ‎concerning Joseph, and he said unto them: Do not do such a thing, for how could we look up to ‎our father? Cast him into this pit, that he may die therein, but lay no hand upon him, to shed ‎his blood. And Reuben said this that he might rid him out of their hands and bring him back to ‎his father.‎ And when Joseph came amongst his brothers he sat down before them; and they took hold ‎upon him and threw him to the ground and stripped off the coat of many colors which was ‎upon him. And they took him and cast him into a pit, and in the pit was no water, but it was full ‎of serpents and scorpions. And Joseph was greatly afraid of the serpents and scorpions, and ‎he cried out with a loud voice, and the Lord hid the serpents and scorpions in the walls of the ‎pit, so that they could do Joseph no harm. And Joseph cried out from the pit unto his brothers, ‎saying: What have I done unto you and what is my sin, and why do you not fear the Lord ‎concerning me? Am I not your bone and flesh and is not Jacob, your father, my father also? ‎Why are ye doing this thing unto me this day, and how will you ever be able to look unto Jacob ‎our father? And he was crying and calling unto his brothers from the midst of the pit, and he ‎said: Oh Judah, and Simeon and Levi, my brothers, raise me from this darksome place where ‎into ye have put me, and come and have mercy upon me this day, ye children of the Lord and ‎sons of my father Jacob ' And supposing that I have sinned against you, are you not the sons of ‎Abraham, Isaac and Jacob, who when they saw an orphan they had pity with him, and when ‎they found one hungry they gave him bread to eat, and if he was thirsty they gave him water ‎to drink, and if he was naked they covered him with garments. And how can ye withdraw your ‎compassion from your own brother, of your own flesh and bone, and even if I have sinned ‎against you, surely you ought to do it for the sake of my father. And Joseph spoke all these ‎words from the midst of the pit but his brothers hearkened not nor did they incline their ears ‎to Joseph’s sup plication and he was still crying and weeping in the pit. And Joseph said: Oh ‎that my father knew the thing that my brothers have done unto me and what they said unto ‎me this day. And Joseph’s brothers heard the weeping and lamentation of their brother, and ‎they moved away in order not to hear his crying in the pit. And they seated themselves at a ‎distance of about a bow-shot, and they sat down there to eat.‎ And while they were eating they held counsel together concerning what was to be done with ‎him, whether to kill him or to bring him back unto his father. And whilst they were holding ‎their council they lifted up their eyes and behold, a company of Ishmaelites was coming from ‎the distance on their road from Gilead, and going down to Egypt. And Judah said unto them: ‎What profit is it to us if we slay our brother, perhaps the Lord may once require him from us, ‎this is the advice I propose concerning him, according to which you may do unto him: Behold ‎this company of Ishmaelites is going down to Egypt, come then and let us sell him unto them ‎and let our hands be free from him. And they will take him along on their way and he will be ‎lost amongst the people of the land, and we need not slay him with our hands. And this ‎pleased them well and they decided to act according to Judah’s advice. And while they were ‎dis cussing this matter, behold, before the Ishmaelites had yet reached them, seven ‎merchants of Midian passed them by, and passing by they were thirsty and lifting up their ‎eyes, they saw the pit wherein Joseph was, and behold all kinds of birds were around him. ‎And these Midianites ran unto the pit to drink water, for they thought there was water in the ‎pit, and when they arrived before the pit they heard the voice of Joseph weeping and ‎lamenting in the pit and looking into the pit they saw a lad of fine figure and comely ‎appearance. And they called unto him: Who art thou, and who hath brought thee hither and ‎who hath cast thee into this pit in the wilderness? And they all assisted Joseph to raise him, ‎and they brought Joseph out from the pit and took him along continuing their journey. And ‎when they passed by his brothers, they saw Joseph in the hands of the Midianites and they ‎said unto them: Why are ye doing this thing to take our servant and go away with him? Verily, ‎we have placed this lad into the pit, for he hath rebelled against us, and you came and brought ‎him up to take him away. And now return ye our servant unto us. ‎And the Midianites answered and said unto the sons of Jacob: Is this really your servant and ‎was he ministering to you? It is more likely that you all are his servants, for surely he is of a ‎very fine figure and of comely appearance, and the best looking of all of you and wherefore do ‎ye tell unto us these lies? And now we will not listen unto you nor give ear unto your words; ‎for we have found this lad in a pit in the wilderness and we took him, and we will go away with ‎him. And all the sons of Jacob advanced and stood up against them, saying: Give unto us our ‎servant, and why do ye seek to die by the edge of the sword ' And the Midianites shouted at ‎them and drew their swords, and they fought with the sons of Jacob. And Simeon rose up ‎from his feet jumping to the ground, and drawing his sword he approached the Midianites, ‎and he gave a fearful shriek before them. And his shouting was heard at a great distance, and ‎the earth shook at Simeon’s voice. And the Midianites were greatly afraid of Simeon and his ‎terrible shouting, and they fell upon their faces in terror. And Simeon said unto them: Verily I ‎am Simeon the son of Jacob, who destroyed single handed the city of Shechem, and the other ‎cities of the Amorites with the help of my brothers. And so may the Lord do unto me now and ‎in all future, that if all your brethren the people of Midian together with all the people of ‎Canaan were to come, they could not fight against me. And now give back unto us the lad you ‎have taken, or I will give your flesh to the birds of the heavens and to the beasts of the ‎field.And the Midianites approached the sons of Jacob in fear and trembling with soft words, ‎saying: And have ye not said that this lad is your servant who rebelled against you, wherefore ‎you have cast him into the pit? And now what will you do with a servant that hath rebelled ‎against his master? Sell him then unto us and we will give you for him whatsoever you ‎demand. And the Lord was pleased to do this, that the sons of Jacob should not slay their ‎brother.‎ And the sons of Jacob hearkened unto the Midianites, and they sold unto them their brother ‎Joseph for twenty pieces of silver; and their brother Reuben was not with them at that time. ‎And the Midianites took Joseph and continued on their way toward Gilead. And as they ‎passed on along the road, the Midianites were sorry for what they had done in buying the ‎youth, and they said one to the other: What is it that we have done to buy from the Hebrews ‎this young man of such comely appearance and fine figure? For he may have been stolen from ‎the land of the Hebrews, and if he be found in our hands all of us will be put to death on his ‎account. And verily they are strong and powerful men, like the one of those that sold him unto ‎us, and whose strength we have seen. They have certainly carried him away forcibly from his ‎land, and therefore they sold him unto us for such a small price as we have paid for him. And ‎while they were talking over this matter, behold the company of Ish maelites, which was first ‎seen by the sons of Jacob, came towards the Midianites. And the Midianites said to each ‎other: Come and let us sell this lad to the company of Ishmaelites that come towards us, and ‎even if we should receive for him only the little we have paid, let us get out of trouble. And ‎the Midianites did so, and they sold Joseph unto the Ishmaelites, for the twenty pieces of ‎silver which they had paid unto his brothers, and the Midianites continued their journey ‎towards Gilead, and the Ishmaelites took Joseph and seated him upon a camel and they led ‎him down into Egypt. And when Joseph heard that he was to be brought down to Egypt he ‎wept and lamented bitterly, to be removed so far away from the land of Canaan from his ‎father. And he wept greatly while riding upon the camel, and one of the men noticing his ‎weeping made Joseph alight from the camel and go on foot, but Joseph still kept on crying, oh ‎my father, my father! And one of the Ishmaelites arose and struck Joseph on his cheek, but he ‎still continued weeping. And Joseph became very fatigued from walking and from the ‎bitterness of his soul, and all of the Ishmaelites beat him and abused him and they terrified ‎him that he should cease crying. And the Lord saw Joseph’s affliction and the Lord brought ‎over these men darkness and dismay, and every hand withered that struck Joseph. And they ‎said to one another: What is it that hath happened to us on this journey? And they knew not ‎that it was done on account of Joseph.‎ And the men continued their journey and on their road they passed Ephrath the place where ‎Rachel was buried. And when Joseph came near his mother's grave, he ran to the grave and he ‎fell upon it and wept. And Joseph cried out loudly upon his mother's grave, saying: Oh my ‎mother, my mother, thou who gavest me birth, awake and arise now to see thy son sold unto ‎slavery with no one to have compassion upon him. Oh arise to look at thy son, and weep with ‎me in my affliction, and see the hearts of my brothers. Oh my mother arouse and awake and ‎direct thy warfare against my brothers, who have stripped me of my coat and sold me into ‎slavery now for the second time, and have torn me away from my father where there is no ‎one to have pity upon me. Arouse and bring thy complaints against them before the Lord and ‎see who is to be justified in the judgment and who is to be condemned. Arise oh my mother, ‎awake from thy sleep, and see my father whose soul is with me this day, and comfort him and ‎console his heart. And Joseph spoke continually to his mother; and he cried aloud and wept ‎bitterly upon his mother's grave; and he ceased speaking and from the bitterness of his heart ‎he became silent like a stone upon the grave. And Joseph heard a voice speaking unto him ‎from under the ground, answering him in bitterness of heart in a voice of weeping and prayer, ‎in these words: My son Joseph, oh my son, I have heard the voice of thy weeping and crying, ‎and I have seen thy tears and I know thy affliction, oh my son It grieveth me for thy sake, oh ‎my son. And new sorrow hath been added to my sorrow. And now my son Joseph, hope thou ‎in the Lord and wait for his help and do not fear, for the Lord is with thee to deliver thee from ‎all trouble. Arise my son and go down with thy masters unto Egypt, and do not fear for the ‎Lord is with thee my son And she continued to speak unto Joseph according to these words ‎and then she was silent. And when Joseph heard this he was greatly astonished, and he kept ‎on weeping. And one of the Ishmaelites saw him weeping and lamenting over the grave, and ‎his wrath was kindled against Joseph, and he drove him away from the grave, and he beat him ‎and cursed him. And Joseph said unto the men: Let me find grace in your eyes and carry me ‎back unto my father's house, and he will reward you with great riches. And they answered ‎unto him, saying: Verily thou art a slave and where is thy father? For hadst thou a father thou ‎shouldst not have been sold into slavery, this the second time, and for such a small price. And ‎their anger was excited against him, and they beat him and Joseph wept bitterly. And the Lord ‎saw Joseph's affliction, and he smote these men once more. And the Lord brought darkness over the earth, and the lightning was flashing, and the thunder ‎was roaring, and the earth shook at the noise of the thunder and the great storm, and the ‎men were greatly alarmed and they knew not whither they should go. And the beasts and the ‎camels stood still, and when they were led they refused to go on, and when they were ‎smitten they lay down upon the ground. And the men said to each other: What is that God ‎hath done unto us, what are our sins and our transgressions that this had to come over us? ‎And one of them answered and said unto them: Peradventure on account of our sins in ‎afflicting this slave hath this evil befallen us this day. And now entreat him and urge him on to ‎forgive us, that we know on whose account this affliction hath come over us. And if the Lord ‎have mercy upon us, then we will know that all this hath happened unto us for the sin of ‎afflicting this slave. And they did so. And they entreated Joseph and begged him to forgive ‎them, saying: We have sinned against heaven and before thee, and therefore we implore ‎thee pray unto thy God to remove from us this death, for we have sinned against him. And ‎Joseph did according to their words, and he prayed unto the Lord, and the Lord hearkened ‎unto Joseph, and he removed from them the plague wherewith the Lord had visited the ‎Ishmaelites, on account of Joseph. And the beasts rose up from the ground and became ‎manageable and walked on, and the great storm subsided, and the earth became quiet, and ‎the men continued their journey towards Egypt. And the men knew that this affliction had ‎come over them on account of Joseph, and they said to each other: Behold, now we know ‎that for the sin of afflicting this slave, all that evil hath come over us. Come then and let us ‎consult what we shall do concerning him, for why should we expose ourselves further to such ‎a terrible plague. And one of them said: Verily he hath told unto us to bring him back unto his ‎father, and now let us carry him back to the place he will designate, and we will take from his ‎family the price that we paid for him and go our way. And one answered, saying: Thy counsel is ‎very wise but we cannot do accordingly; for we have gone a great distance from his place and ‎we cannot turn away from our road. And still another said unto them: This is the counsel we ‎will now follow without further delay. We are going down unto Egypt this day, and there we ‎will sell him for a high price, and thus we will be delivered from his evil. And they were all ‎pleased with these words, and they continued their journey unto Egypt, taking Joseph along ‎with them. And after the sons of Jacob had sold Joseph unto the Midianites, their hearts beat ‎within them for their brother and they repented of what they had done, and they searched ‎for him to bring him back but they could not find him. And Reuben returned unto the pit ‎wherein Joseph had been in order to take him out and return him unto his father, and he ‎stood by the pit crying: Joseph, Joseph, but he heard not a word in answer. And Reuben ‎exclaimed: Poor Joseph he must have died for fright, or he hath been killed by one of the ‎serpents.‎ And Reuben went down into the pit to search for Joseph, but he could not find him in the pit, ‎and he came out again. And Reuben rent his garments and he said: The child is not here and ‎how can I comfort my father concerning him, if he be dead? And Reuben went to his brothers ‎and he found them grieving for Joseph and consulting in what manner they were to comfort ‎their father concerning him. And Reuben said unto them: Behold I have come to the pit, but ‎Joseph was not in it, and now what shall we say to our father, for my father will hold me alone ‎accountable for the youth. And his brothers answered unto him: Thus have we done, and our ‎hearts ached afterwards by reason of our action, and now we are seeking for a pretext how to ‎comfort our father concerning our brother. And Reuben said unto them: What is it that you ‎have done, to bring down the gray head of our father with sorrow into the grave? Verily the ‎thing that you have done is not good. And Reuben took his seat in their midst, and all of them ‎arose and swore to each other not to disclose a word unto Jacob and they said: He who will ‎impart this to our father and his household or who will say a word concerning it to any of the ‎people of the land, we will all unite against him and kill him. And the sons of Jacob were afraid ‎of each other from the smallest to the greatest, and they never spoke a word concerning the ‎matter; but they kept it concealed in their hearts. And they sat down together to counsel, to ‎come to a conclusion as to what they would tell unto their father. And Issachar said unto them: ‎Here is an advice for you if it pleaseth you to act accordingly: Take ye Joseph’s coat and tear it ‎up, and slaughter a kid of the goats and dip the coat in its blood, and send it to our father. And ‎he will see it and say, an evil beast hath devoured him, and therefore the coat is torn and ‎bloody, and by doing this thing we will free ourselves from our father's reproaches. And the ‎words of Issachar pleased them well, and they agreed to act upon his advice. And they took ‎quickly Joseph’s coat and they tore it, and they killed a kid from the goats, and they dipped the ‎coat in its blood, and they trampled the coat in the dust. And they forwarded the coat to their ‎father through Naphtali, and they instructed him to speak according to these words: We had ‎gathered in the cattle, and when we reached a little ways beyond Shechem, we found this ‎coat on the road in the wilderness dipped in blood and covered with dust; and now recognize ‎the coat whether it be the coat of thy son or not.‎ And Naphtali came unto his father, and he gave unto him the coat, and spoke unto him ‎according to the instruction of his brothers. And when Jacob saw the coat he recognized it, and ‎he fell to the ground silent like a rock. And afterwards he rose up and cried out, in a weeping ‎voice: That is the coat of my son Joseph! And Jacob sent hastily one of his servants to his sons, ‎and he met them coming along the road with the sheep. And the sons of Jacob came unto ‎their father towards evening, with their garments torn and dust upon their heads, and they ‎met their father weeping and lamenting with a loud voice. And Jacob said unto his sons: Will ‎you not tell me all about the misfortune that hath befallen me so suddenly to-day? And they ‎answered unto Jacob their father saying: After having gathered in the sheep, we went on our ‎road towards the city of Shechem in the wilderness, and we found this coat full of blood and ‎dust, and we recognized the coat, and we forwarded it unto thee that thou mightst recognize ‎it likewise. And when Jacob heard the words of his sons, he cried out with a powerful voice, ‎and he said: It is my son’s coat; an evil beast hath devoured him; Joseph is without doubt rent ‎in pieces. For I have sent him to-day unto you to inquire after your peace and the welfare of ‎the sheep, and to bring me back word from you. And he went according to my orders, and this ‎evil hath come over him, while I thought my son is with you. And the sons of Jacob answered, ‎saying: He hath never reached us, and we have not seen him from the day we have left thee ‎even until now. And Jacob rent his clothes and put sackcloth upon his loins, and he wept ‎bitterly and he mourned for his son, lamenting in these words: Oh Joseph, Joseph my son, ‎behold I have sent thee to in quire for the peace of thy brothers and thou hast been torn into ‎pieces, and through me this hath befallen thee. It grieveth me for thy sake, my son Joseph, oh ‎it grieveth me! How sweet hast thou been unto me while living, and how bitter is thy death ‎unto me! Would that I had died in thy stead to-day, oh my son, for it grieveth me exceedingly ‎for thee, oh my son. Oh my son, my son, Joseph, my son, where art thou and where is thy ‎soul? Awake oh awake from thy place and come and see my affliction concerning thee, oh my ‎son! Come and count the tears of my eyes flowing down my cheeks, and bring them before ‎the Lord that his anger may turn away from me. Oh my son how hast thou fallen, in a manner ‎as no man hath ever perished from the beginning of the world, even unto this day. For thou ‎hast fallen by the hand of a cruel enemy, but I know that this hath happened unto thee on ‎account of my many sins. Arise, oh my son, awake and see the bitterness of my agony ‎concerning thee! But verily I have not caused thee to grow and I have not formed thee, and I ‎have not given unto thee a spirit and a soul, for it was God who hath created thee, and he hath ‎built up thy bones, and invested them with flesh and breathed into thy nostrils a breath of life, ‎and he gave thee unto me. And the same God that hath given thee unto me hath taken thee ‎away from me now, and this hath befallen thee to-day, and all the works of God are good.‎ And Jacob kept on lamenting in this manner and he wept bitterly, and he fell to the ground ‎and was silent. And all the sons of Jacob saw their father's agony, and they repented of what ‎they had done, and they also wept bitterly. And Judah arose and lifted up the head of his ‎father, and he placed it upon his knees, and he removed his father's tears from his cheeks. ‎And Judah wept a fearful weeping, with his father's head upon his lap silent like a rock. And all ‎the sons of Jacob and all his servants and all his daughters rose up and surrounded him to ‎comfort him; but he refused to be comforted. And the news reached Isaac, the son of ‎Abraham, Jacob's father, and he and his household wept bitterly for Joseph. And Isaac left his ‎home in Hebron and his men with him, and they came to comfort Jacob; but he refused to be ‎comforted. And afterwards Jacob rose up from the ground with the tears streaming down his ‎face, and he said unto his sons: Arise and take your swords and your bows and go into the field ‎to search for the body of my son, and bring it unto me and I will bury it. And, I pray ye, to ‎search likewise among the beasts and hunt them down, and the one you meet first seize it ‎and bring it unto me, peradventure the Lord will see my misery this day and grant you to find ‎the one that hath torn my son, and bring it unto me that I may avenge on it the death of my ‎son. And the sons of Jacob did according to the command of their father, and they rose early in ‎the morning and they took each his sword and his bow, and they went unto the field to hunt ‎the beasts. And when they came unto the wilderness, and behold a wolf came towards them, ‎and they seized him and they brought him unto their father saying: This is the first beast we ‎met, and we have brought him unto thee according to thy commandment, but the body of thy ‎son we could not find. And Jacob took the beast from the hands of his sons, and he cried out ‎once more with a terrible voice, and he seized the beast with one hand and he spoke unto the ‎beast in the bitterness of his heart, saying: Why hast thou devoured my son Joseph, and how ‎didst thou not fear the Lord of the earth to bring over me such grief concerning my son ‎Joseph'? And thou hast devoured my son without any cause, for he hath not wronged thee, ‎and thou hast brought guiltiness over me on his account, and now therefore the Lord will ‎always find him that deserveth punishment.‎ And the Lord opened the mouth of the beast in order to comfort Jacob with its words, and it ‎answered unto Jacob and it spake these words: As God liveth who hath created me in the ‎earth, and as thy soul liveth, oh my master, I have not seen thy son nor have I torn him to ‎pieces. . But I am coming from a distant land likewise seeking my son, and as it hath happened ‎unto thee and thy son, even so it hath happened unto me and my son. And it is now ten days ‎since I have come unto this land in search of my son, who hath left me and I know not where ‎he is, and whether he be dead or alive. And when I came to-day unto the field to seek my son, ‎thy sons found me and they seized me, adding grief to my grief, and they brought me to thee ‎this day; and I have spoken unto thee all concerning my affairs. And now, oh son of man, ‎behold I am in thy hands and thou canst do unto me as it seem eth best in thine eyes, this day, ‎but as the Lord liveth who hath created me in the earth, I have not seen thy son, neither have ‎I torn him to pieces, nor has ever human flesh entered my mouth all the days of my life. And ‎when Jacob heard the words of the beast he was greatly astonished, and he released the ‎animal and it went away. And Jacob continued weeping and lamenting for Joseph, and he ‎mourned over his son many days. And the Ishmaelites who bought Joseph from the ‎Midianites who had bought him from his brothers went with Joseph unto Egypt. And when ‎they reached the boundaries of Egypt they met with four men of the sons of Elam, the son of ‎Abraham, who came on their way from Egypt. And the Ishmaelites said unto them: Would you ‎not like to buy this slave from us? And they said: Give him unto us. And they delivered Joseph ‎unto them and they examined him and they saw that he was a lad of very fine appearance and ‎they bought him for nine shekels. And the Ishmaelites went on their journey into Egypt, and ‎the Midianites returned like wise to Egypt on the same day. And they said to each other: ‎Behold we have heard that Potiphar, an officer of Pharaoh’s, captain of the guards, is seeking a ‎good servant to stand before him and to minister unto him and to take charge of his house and ‎all belonging unto him. And now let us go and sell him unto him as this is precisely the servant ‎he wants, and he will pay us for him whatsoever we desire. And those Midianites came unto ‎the house of Potiphar, saying unto him: We have heard that thou desirest to procure a good ‎servant to attend thee. Behold we have with us a servant according to thy desire, and if thou ‎canst give unto us what we ask for him, we will sell him unto thee. And Potiphar said unto ‎them : Bring him into my presence, and if he pleaseth me then I will pay for him whatsoever ‎you ask for him. And the Midianites brought Joseph before Potiphar, and Potiphar saw him ‎and he pleased him exceedingly,‎ and Potiphar said unto them: Name the value of that youth. And they said: We want for him ‎four hundred pieces of silver. And Potiphar said unto them: I am ready to pay you the amount ‎if you will bring unto me him that hath sold the youth unto you and inform me concerning his ‎affairs; peradventure he hath been stolen, for the youth is neither a slave nor the son of a ‎slave, for I see noble blood within him. And the Midianites went away and they brought the ‎Ishmaelites who had sold Joseph unto them, and the Ishmaelites said unto Potiphar: He is a ‎slave, and we have sold him unto these men. And when Potiphar heard their words he paid ‎the silver unto the Midianites and they went away and the Ishmaelites returned likewise to ‎their place. And Potiphar took Joseph and he brought him into his house and he served ‎Potiphar. And Joseph found grace in Potiphar’s eyes, and he trusted in him, and he made him ‎overseer in his house and all that he had Potiphar surrendered into his care. And the Lord was ‎with Joseph and he was a prosperous man and the Lord blessed the house of Potiphar for ‎Joseph’s sake, and he left all that he had in Joseph’s hand. And Joseph was all-in-all, and upon ‎his command everything was done in Potiphar’s house. And Joseph was eighteen years of age, ‎a youth of beautiful eyes and pleasant appearance, and there was not his like in the whole ‎land of Egypt. At that time when Joseph was in his master's house, coming in and going out ‎and attending to his master's affairs, Zulycah, his master's wife, lifted up her eyes unto Joseph, ‎and she beheld his comely appearance, and his beauty tempted her heart. And her soul ‎became attached unto Joseph, and she beguiled him and persuaded him day after day, but he ‎would not lift up his eyes to look at his master's wife. And Zulycah said unto him: How comely ‎is thy appearance and how graceful thy figure. Verily I have looked at all the servants, but I ‎could not find one as fair as thou art. And Joseph replied unto her: He who hath created me ‎hath created likewise all the sons of man. And she said unto him: How beautiful are those eyes ‎of thine and thou hast captivated with them all the inhabitants of Egypt, men and women ‎alike. And he said unto her: Verily they are beautiful while alive, but if thou wert to see them ‎in the grave thou wouldst tremble before them. And she continued: How pleasant and sweet ‎are thy words, do take the harp which is in the house and play with thy hands and let us hear ‎thy voice. And Joseph said: How pleasant and sweet are my words when I sing the praises and ‎the glory of my Lord.‎ And she continued: Oh how beautiful is the hair of thy head! Go and take the golden comb ‎which is in the house and dress thy hair with it. And he said unto her: How long wilt thou ‎continue to speak unto me in such words. Cease talking unto me and attend to thy work about ‎the house. And she replied: There is no work to be done by me about the house, save what ‎thou mightst bid me do. And in spite of all that, she could not attract Joseph, nor would he look ‎up unto her but he kept his eyes fixed upon the ground. And Zulycah's heart was yearning for ‎Joseph to lie with her, and once upon a time when Joseph attended to his duties within the ‎house, Zulycah came and seated herself before him, and she continually tempted and enticed ‎him, but he would not lie with her, nor even look up unto her. And she said unto him: If thou ‎wilt not do according to my wishes, I will punish thee with the judgment of death and I will ‎place an iron yoke upon thee. And Joseph replied unto her: Verily, God who hath created me ‎releases the captives, and he will deliver me from thy prison and from thy judgment. And ‎when she saw that it was impossible to persuade Joseph, her heart was full of desire, for her ‎soul was fixed upon Joseph, and she fell into a hard sickness. And all the women of Egypt came ‎to visit her and they said unto her: Why art thou so pale and emaciated? Surely thou lackest ‎nothing, for is not thy husband an honored officer and very great in the eyes of the king, and ‎can it be that thou lackest the least thing that thy heart may desire? And Zulycah answered ‎unto them: This day shall it be known unto you what hath reduced me to this sad condition, in ‎which you see me now. And Zulycah ordered her maidens to set meat before all the women ‎and to prepare a great feast for them, and all the women ate in Zulycah’s house, and she gave ‎them knives to peel their oranges and to eat them. And she commanded that Joseph be put ‎into costly garments and that he should appear before them. And Joseph came before them, ‎and behold, when the women saw him they could not turn their eyes from him, and all of ‎them cut their hands with the knives and the oranges were full of blood. And they noticed not ‎what they had done, being so deeply absorbed in admiring Joseph’s beauty, and they could ‎not turn their eyelids from Joseph’s face. And Zulycah saw what they had done and she said ‎unto them: What is it that you are doing? Behold, I have given you oranges that ye might eat ‎and now you have cut your hands all of you. And they looked at their hands and behold they ‎were bleeding and blood was flowing down upon their garments. And they said unto her: It is ‎because of this servant which thou hast in thy house, who hath charmed us and we could not ‎turn our eyelids from him through his beauty.‎ And she said unto them: Behold in the short moment that you have seen him this hath ‎occurred unto you and you could not withstand him, how much less can I do it, being always in ‎the house with him. And I see him day after day coming in and going out about the house, can ‎I then help my sickness or even my death on his account? And they said: Thy words are true, ‎for who can see this beautiful figure in the house and be indifferent. But is he not thy slave ‎and servant, wherefore then dost thou not tell what thou hast in thy heart, and why allowest ‎thou thy soul to perish on that account? And she said unto them: I am forcing myself daily to ‎entice him, but he does not heed my words, and I assure him of all that is good, but he does ‎not mind, and therefore I have fallen sick even as you see me this day. And Zulycah was very ill ‎through her desire for Joseph, and her love sickness weighed heavily upon her, but the people ‎of Zulycah's household, and her husband knew nothing of the matter and that Zulycah was sick ‎out of her love to Joseph. And all the people of her household asked her: Why art thou so ‎emaciated and sick whereas thou lackest not the least thing? And she said unto them: I know ‎not the illness that is growing upon me day after day. And all the women and her friends came ‎to visit her daily and they spoke unto her, saying: This is certainly caused through thy love for ‎Joseph; entice him then and use force against him, peradventure he will listen unto thee and ‎remove thy impending death. And Zulycah became more seriously ill and she grew poorer with ‎every coming day until she had no more strength in her to stand up. And one day, while ‎Joseph was attending to his work in the house, Zulycah came in secretly and threw herself ‎suddenly upon him, and Joseph used force to free himself from her and he cast her to the ‎ground. And Zulycah wept before him on account of the passion within her heart, and she ‎entreated him, and tears gushed down her cheeks, and she spoke unto him in weeping and ‎supplication, saying: Hast thou ever seen, or heard, or known of a woman more beautiful or ‎better than myself, that she would speak unto thee day after day and become so reduced by ‎sickness through love to thee, and ready to bestow all these honors upon thee, and still thou ‎dost not listen unto my voice? And if thou be afraid of thy master, that he might punish thee, ‎as the king liveth no harm shall befall thee in this matter. Do then listen unto me and gratify my ‎desire for the honor which I have shown thee, and free me from this disease; for why should I ‎die on thy account? And when she ceased speaking Joseph answered unto her saying: Get ‎thee from me and leave that matter to my master. Behold my master wotteth not what is with ‎me in the house and he hath committed all that he hath into my hand. And he hath bestowed ‎upon me great honors in his house and he hath made me overseer over his house and he hath ‎elevated me, for there is none greater in this house than I. Neither hath he kept back anything ‎from me but thou, because thou art his wife, and how then can I do this great wickedness and ‎sin against God and against thy husband, to do this thing in my master's house? ‎ Now ‎therefore abandon me, and do no more speak unto me such words, for I will surely not listen ‎unto thy voice. And Zulycah would not hearken unto his voice, but she enticed him day after ‎day to give ear unto her. And after this the river of Egypt became full above all its sides, and all ‎the people of Egypt, and the king with his princes, went out to see it amidst music and dancing, ‎for there is great rejoicing and a great holiday in Egypt whenever the sea Shichor overfloweth ‎and they go thither to make merry the whole day. And when the Egyptians went forth to the ‎river, to rejoice according to their custom all the people of Potiphar’s house hold went along. ‎But Zulycah would not go, for she said: I am quite ill, and she remained at home all alone in ‎order to find an opportunity of meeting Joseph that day. And when all had left and Zulycah ‎was alone in the house, she arose and went up into the temple of the house, and she put on ‎her garments, like the garments of a queen, and she placed upon her head an ornament of ‎precious stones, made of onyx stones set in silver and gold and she beautified her face and ‎body with all sorts of mixtures used by women, and she perfumed the temple and the entire ‎house with cassia and frankincense, and she scattered myrrh and aloes all over the temple, ‎and then she seated herself at the door of the temple in the passage of the house where ‎Joseph had to pass in order to do his work. And behold Joseph returned from the field to do ‎his master's work in the house and he entered his house, and when he came to the place ‎where he had to pass, he saw Zulycah’s work and he turned backwards. And when Zulycah ‎saw that Joseph went back she called unto him saying: What is the matter with thee Joseph 2 ‎Come to do thy work, and I will clear the way before thee until thou shalt have passed unto ‎thy seat. And Joseph returned to the house and passed on to his seat to do the work of his ‎master as usual, and behold Zulycah came and stood before him in queenly garments and the ‎perfume of her clothes reached into the distance. And she seized Joseph suddenly and she ‎said unto him: As the king liveth, if thou wilt not gratify my desire thou shalt die this day.‎ And she stretched out her other hand hastily and she drew a sword from under her garments ‎and she placed it upon Joseph’s neck and she said: Arise now and gratify my wishes or else ‎thou diest this very day. And Joseph was afraid of her and her action and he rose up to flee ‎from her. But she had taken hold upon the front of his garments and when Joseph fled in ‎terror, the garment which Zulycah had seized was torn, and Joseph left the garment in ‎Zulycah’s hand and ran away into the street, because he was afraid. And when Zulycah saw ‎that Joseph’s garments were torn and he had left them in her hands and fled, she was afraid ‎lest the matter might become known concerning her, and she rose up and acted cunningly, ‎and she removed the costly garments from herself and put on her other garments. And she ‎took Joseph’s garment and laid it near her and she went back to the place where she sat ‎during her sickness, before the people of her household had gone to the river, and she called ‎unto a youth who came into the house and she commanded him to go and summon the ‎people of her household into her presence. And when she saw them she spoke unto them in ‎a loud lamenting voice: Behold the Hebrew whom your master hath brought into my house ‎hath come to me this day to lie with me. And when you had left he came into the house, and ‎seeing that no one was in the house with me he came to forcibly lie with me. And I took hold ‎upon his garments and tore them and I cried out against him with a loud voice. And when I had ‎lifted up my voice he was in fear of his life and he left his garments before me and he fled into ‎the street. And the people of the house said not a word, but their anger was burning within ‎them against Joseph, and they went to their master and they told unto him the words of his ‎wife. And Potiphar came home with a raging wrath and his wife cried out to him saying: What is ‎it that thou hast done unto me, to bring into my house a Hebrew servant, for he came unto ‎me this day to sport with me, and after this manner did thy servant do unto me? And when ‎Potiphar heard the words of his wife he commanded his servants to take Joseph to give unto ‎Joseph a terrible beating and they did so unto him. And whilst they were beating him Joseph ‎cried out with a loud voice and he lifted up his eyes unto the heavens and he said: Oh Lord my ‎God thou knowest that I am innocent in this matter and why shall I die this day through a ‎falsehood by the hands of these uncircumcised and wicked men whom thou knowest? And ‎whilst Potiphar’s men were beating Joseph he kept on weeping and crying. And there was ‎present a child only eleven months old, and the Lord opened the mouth of that child and he ‎spoke these words before the men of Potiphar who were beating Joseph: What have you to ‎do with this man and why do you inflict upon him this great evil? My mother hath spoken ‎falsehoods and hath stated lies for such was the translation. And the child related unto them ‎correctly all the things that had happened and all the words which Zulycah spoke unto Joseph ‎day after day he told unto them.‎ And when the child had finished speaking he became silent. And all - the men heard the words ‎of the child and they were greatly astonished at the child’s words. And Potiphar was ‎exceedingly ashamed at the words of his son and he ordered his men not to beat Joseph any ‎longer, and the men ceased beating him. And Potiphar took Joseph and he had him brought ‎for judgment before the priests, the king’s judges, and he said unto them: Pronounce ye ‎judgment over this slave for thus was his behavior. And the priests said unto Joseph: Why hast ‎thou done this thing unto thy master? And Joseph answered them, saying: Not so my lords, ‎but such is the matter. And Potiphar said unto Joseph: have I not put into thy hands all that is ‎mine? and I have not kept from thee the least thing but my wife; and how could thou do unto ‎me this evil? And Joseph replied, saying: Not so my lord, as the Lord liveth, and as thy soul ‎liveth, oh my master, there is no truth in the words, which thou hast heard from thy wife, but ‎these are the facts. Behold it is now a full year that I have been in thy house, hast thou seen in ‎me anything wrong, or the slightest thing whereby I could summon guilt upon my head? And ‎the priests said unto Potiphar: Do thou send we pray thee and let them bring the torn garment ‎of Joseph before us and let us see the rent within it. And if the garment be torn in front, ‎before his face, then she has seized upon him forcibly, to draw him unto her, and all that thy ‎wife hath spoken is a matter of deceit. And they brought Joseph’s garment before the priests, ‎that were the judges, and they examined it and behold the tear was in front of Joseph. And all ‎the priests who were the judges, knew at once that she hath assaulted him, and they said: ‎This slave is not under the judgment of death, for he hath not done anything wrong. But we ‎will sentence him to be cast into the prison on account of the report which hath gone forth ‎against thy wife through him. And Potiphar harkened unto their words, and he took Joseph ‎and placed him into the prison house, the place where the prisoners of the king were bound; ‎and he was in the prison for twelve years. And for all that, the wife of his master did not turn ‎from him, and she never ceased speaking unto Joseph day after day, that he should listen ‎unto her. And at the end of three months, Zulycah went once more unto Joseph into the ‎prison house, and she persuaded him to listen unto her. And Zulycah said unto Joseph: How ‎long wilt thou remain in this house? do but listen unto my voice, and I will release thee from ‎thy prison. “And Joseph answered unto her saying: It is better for me to remain in this house, ‎than to listen unto thy words, and transgress against God.‎ And she said unto him: If thou wilt not do my wishes, I will put out thine eyes, and I will put ‎additional chains upon thy feet, and I will surrender thee into the hands of such as thou hast ‎not known, neither yesterday nor day before yesterday. And Joseph replied unto her saying: ‎Behold the God of all the earth, he is able to deliver me from all that thou wouldst do unto me. ‎For he giveth sight to the blind and he freeth the captives and he preserveth the strangers ‎that are in the land they never knew. And it came to pass, when Zulycah saw that she could ‎not succeed in persuading Joseph to listen unto her, she ceased from going after him to entice ‎him. And Joseph was still bound in the prison house, and Jacob, the father of Joseph and all his ‎brothers, were still mourning and weeping for Joseph in those days; for Jacob refused to be ‎comforted concerning Joseph his son. And Jacob was crying and weeping and mourning for ‎Joseph all the time. And at that time in the year of Joseph’s going down to Egypt after his ‎brothers had sold him, Reuben the son of Jacob went to Timnah and he took unto him for a ‎wife Eliuram, the daughter of Avi the Canaanite, and he came to her. And Eliuram the wife of ‎Reuben conceived and bare him Hanoch, and Palu, and Chetzron and Carmi, four sons. And ‎Simeon his brother took his sister Dinah for a wife, and she bare unto him Memuel, and Yamin, ‎and Ohad, and Jachin and Zochar, five sons. And he came afterward to the Canaanitish Bunah, ‎the same Bunah whom Simeon took captive from the city of Shechem, and Bunah was before ‎Dinah and attended upon her, and Simeon came to her, and she bare unto him Saul. And ‎Judah went at that time to Adulam, and he came to a man of Adulam, and his name was Hirah. ‎And Judah saw there the daughter of a man from Canaan, and her name was Aliyath, the ‎daughter of Shua, and he took her, and came to her, and Aliyath bare unto Judah, Er, and ‎Onan and Shiloh; three sons. And Levi and Issachar went into the land of the east, and they ‎took unto themselves for wives the daughters of Jobab the son of Yoktan, the son of Eber. ‎And Jobab, the son of Yoktan, had two daughters; the name of the older was Adinah, and the ‎name of the younger was Aridah. And Levi took Adinah, and Issachar took Aridah, and they ‎came unto the land of Canaan, to their father's house, and Adinah bare unto Levi, Gershon, ‎and Kehath and Merari; three sons. And Aridah bare unto Issachar, Tola, and Puvah, and Job ‎and Shomron, four sons.‎ And after the death of Asher's wife he went and took Hadurah for a wife, and brought her to ‎the land of Canaan. And Serach her daughter he brought also with them, and she was three ‎years old; and the damsel was brought up in Jacob's house. And the damsel was of comely ‎appearance, and she went in the holy ways of the children of Jacob, and the Lord gave her ‎wisdom and understanding. And Hadurah, the wife of Asher, conceived and bare unto him ‎Yimnah, and Yishvah, and Yishvi and Beriah; four sons. And Zebulun went to Midian, and took ‎for a wife Merishah the daughter of Molad, the son of Abida, the son of Midian, and he ‎brought her to the land of Canaan. And Merushah bare unto Zebulun, Sered, and Elon and ‎Yachleel; three sons. And Jacob sent to Aram, the son of Zoba, the son of Terah, and he took ‎for his son Benjamin Mechalia the daughter of Aram, and she came to the land of Canaan to ‎the house of Jacob. And Benjamin was ten years old when he took Mechalia the daughter of ‎Aram for a wife. And Mechalia conceived and bare unto Benjamin, Bela, and Becher, and ‎Ashbel, and Gera and Naaman, five sons. And Benjamin went afterward and took for a wife ‎Aribath, the daughter of Shomron, the son of Abraham, in addition to his wife, and he was ‎eighteen years old; and Aribath bare unto Benjamin Achi, and Vosh, and Mupim, and Chupim, ‎and Ord; five sons.‎ And in those days Judah went to the house of Shem and took Tamar the daughter of Elam, the ‎son of Shem, to wife for his first born Er. And Er came to Tamar, and she became his wife, and ‎when he came to her he outwardly destroyed his seed, and his action was evil in the sight of ‎the Lord, and the Lord slew him. And it was after the death of Er, Judah’s first born, that Judah ‎said unto Onan: Go to thy brother's wife and marry her as the next of kin, and raise up seed to ‎thy brother. And Onan took Tamar and he came to her, and Onan also did like unto his brother, ‎and his work was evil in the sight of the Lord, and he slew him likewise. And when Onan died, ‎Judah said unto Tamar: Remain thou in thy father's house until my son Shiloh shall have grown ‎up. And Judah did no more delight in Tamar, to give her unto Shiloh, for he said: Perad venture ‎he will also die like his brothers. And Tamar rose up and went home and remained in her ‎father's house, and Tamar was in her father's house for some days. And at the revolution of ‎the year, Aliyath the wife of Judah died; and Judah was comforted for his wife, and Judah ‎went up with his friend Hirah to Timnah, to shear their sheep. And Tamar heard that Judah had ‎gone up to Timnah to shear the sheep, and that Shiloh was grown up, and Judah did not ‎delight in her, and she rose up and put off the garments of her widowhood, and she put a vail ‎upon her, and she covered herself entirely, and she went and sat in the public thoroughfare, ‎which is upon the road to Timnah. And Judah passed by and saw her, and he came to her, and ‎she conceived by him. And at the time of being delivered, behold, there were twins in her ‎womb; and he called the name of the first Perez, and the name of the second Zarah. In those ‎days Joseph was still bound in the prison house in the land of Egypt. That time the officers of ‎Pharaoh were standing before him, the chief butler, and the chief baker, which belonged to ‎the king of Egypt. And the butler took wine and placed it before the king to drink, and the ‎baker placed bread before the king to eat, and the king drank of the wine and ate of the ‎bread, he and his servants and his officers that ate at the table of the king. And whilst they ‎were eating and drinking, and the chief butler and the chief baker were sitting among them, ‎the princes of Pharaoh found many flies in the wine which the chief butler had brought, and ‎nitre stones were found in the bread of the chief baker.‎ And when Pharaoh saw what his officers had done unto him, he ordered them to be punished ‎and to be confined in the prison house. And the chief of the guards placed Joseph to wait on ‎Pharaoh's officers, and they were in confinement a full year. And at the end of the year both ‎of them dreamed dreams in one night in the place where they were imprisoned. And Joseph ‎came in unto them in the morning, and behold they were dejected. And Joseph asked ‎Pharaoh’s officers: Wherefore look ye so sadly to-day? And they said unto him: We have ‎dreamed a dream, and there is no interpreter for it. And Joseph said unto them: Relate ye ‎your dreams unto me and God will answer your peace as you desire. And the chief butler told ‎his dream unto Joseph, and he said: In my dream behold I have seen a great vine was before ‎me, and upon that vine I saw three branches, and they grew up suddenly, and they budded ‎and blossomed and the clusters thereof brought forth ripe grapes, and I took the grapes and I ‎pressed them into a cup and I gave the cup into Pharaoh’s hand and he drank. And Joseph said ‎unto him: The three branches that were on the vine are three days, and within three days the ‎king will command and will release thee and they will restore thee unto thy place, and thou ‎shalt deliver Pharaoh’s cup into his hand after the former manner when thou wast his butler. ‎But think thou on me and let me find grace in thine eyes, that thou wilt mention me unto the ‎king when it will be well with thee, and show mercy unto me, I pray thee, and bring me out of ‎this prison, for I have been stolen from the land of Canaan, and sold for a slave into this place, ‎and also what has been told unto thee concerning the wife of my master, is false, and they ‎have placed me into this pit without any cause. And the chief butler replied unto Joseph, ‎saying: If the king will do well with me as heretofore according to thy interpretation, I will do ‎unto thee all that thou desirest and I will get thee out of this pit. And when the chief baker saw ‎that the interpretation of Joseph was good, he approached Joseph likewise and related his ‎dream, saying unto him: In my dream I saw, and behold, I had three white baskets on my ‎head, and I saw, behold, in the uppermost basket there was of all manner of bake meats for ‎Pharaoh, and the birds did eat them out of the basket upon my head. And Joseph said unto ‎him: The three baskets that thou hast seen are three days; yet within three days shall Pharaoh ‎lift up thy head from off thee, and shall hang thee on a tree; and the birds shalt eat thy flesh ‎from off thee as thou hast seen in thy dream. And in those days the queen was delivered, and ‎on that very day she bare a son unto the king of Egypt. And when it was reported that the first ‎born son hath been born unto the king all Egypt rejoiced exceedingly, the princes of Pharaoh ‎as well as his servant.‎ And it was on the third day of his birth that Pharaoh made a feast for all his princes and ‎subjects, and the armies of the land of Zoan and of Egypt. And all the people of Egypt and all ‎the subjects of Pharaoh came to eat and to drink with the king at the feast of his son, and to ‎rejoice with the joy of the king, and all the princes of the king and his servants made merry at ‎that time through all the eight days of the feast, and they rejoiced with all sorts of instruments ‎with music and dancing in the house of the king. And the chief butler unto whom Joseph had ‎interpreted his dream, and who was restored by Pharaoh into his former place, forgot Joseph ‎and mentioned him not unto the king as he had promised unto him; for it was so ordained by ‎the Lord in order to punish Joseph for his trusting in man. And Joseph still remained in the ‎prison house for two more years, until he had fulfilled his twelve years. And Isaac, the son of ‎Abraham, was yet alive in those days, in the land of Canaan, being quite aged—one hundred ‎and eighty year...old. And his son Esau, Jacob's brother, was in the land of Edom, and he ‎acquired possessions in the midst of the sons of Seir, he as well as his sons. - And when Esau ‎heard that his father's dying days were approaching, he came with his sons and with his ‎household to Isaac, his father, into the land of Canaan. And Jacob and his sons departed ‎likewise from the place of their abode in Hebron, and all of them came unto Isaac, their father, ‎and there they met Esau and his sons in the tent. And Jacob and his sons seated themselves ‎before their father Isaac, and Jacob was yet mourning over Joseph his son. And Isaac said unto ‎Jacob: Bring thy sons unto me and I will bless them. And Jacob brought his eleven children into ‎the presence of Isaac, his father. And Isaac placed his hands on all the sons of Jacob and he ‎took hold of them and embraced them and kissed them, one by one, and Isaac blessed them ‎on that day, and he said unto them: God of your fathers may bless you and multiply your seed ‎like the stars of heaven in multitude. And the sons of Esau Isaac blessed likewise, saying: May ‎the Lord make you the fear and terror of all those that will see you, and of all your enemies. ‎And Isaac called unto Jacob and his sons, and all of them came and seated themselves before ‎Isaac, and Isaac said unto Jacob: The Lord, the God of all the earth spoke unto me saying: Unto ‎thy seed will I give this land to inherit it, if thy sons will observe my statutes and my ways, and I ‎will fulfill on them the oath which I have sworn unto Abraham, thy father. And now, my son, ‎teach thou thy children, and thy children’s children, to fear the Lord and to walk in the good ‎path which will be pleasing in the eyes of the Lord thy God. For if ye will observe the ways of ‎the Lord and his statutes, the Lord will also keep his covenant with Abraham concerning you, ‎and he will do well unto your seed through all the days. And when Isaac - had finished ‎instructing Jacob and his sons he died, and was gathered unto his people. And Jacob and Esau ‎fell upon the face of their father, Isaac, and they wept. And Isaac was one hundred and eighty ‎years old when he died in the land of Canaan, in Hebron.‎ And his sons carried him to the cave of Machpelah, which Abraham had bought from the sons ‎of Heth as a possession of a burial place. And all the kings of the land of Canaan went along ‎with Jacob and Esau to bury Isaac. And all the kings of the land of Canaan showed great honors ‎unto Isaac when he died. And the sons of Jacob and the sons of Esau went around barefooted, ‎going around, crying and lamenting until they reached, Kerjath-arba. And Jacob and Esau ‎buried their father Isaac in the cave of Machpelah, in Hebron, amidst exceedingly great honors ‎according to the funerals of kings. And Jacob with his sons and Esau with his sons and all the ‎kings of Canaan, mourned a great and heavy mourning over him, and after they buried him ‎they still mourned for him through many days. And it was at the death of Isaac that he left all ‎his cattle and all those belonging unto him unto his sons. And Esau said unto Jacob: Behold ‎here is all that our father hath left, and we will divide it into two parts, and I will take my ‎choice. And Jacob said let us do so. And Jacob took all that Isaac had left unto them in the land ‎of Canaan, the cattle and all the other property, and he divided it into two parts in the ‎presence of Esau and his sons, and said unto Esau : Behold all is here before thee, and now ‎select the half thou wishest to take. And Jacob said unto Esau: Listen now at my proposal. The ‎Lord God of heaven and of earth spoke unto our fathers, Abraham and Isaac, saying: Unto thy ‎seed shall I give this land to possess it forever. And now behold here is before thee all the ‎personal property of our father on one side, and the possession of Canaan on the other, and - ‎select whichever thou pleaseth. If thou wishest to have the land then take it for thee and thy ‎sons forever, and I will take all these riches; and if thou wishest these riches, then take them, ‎and I will have this land for me and my sons to possess it forever. And Nebayoth, Ishmael’s ‎son, was there with his sons in the land, and Esau went on that day, and he consulted him, ‎saying: Such and such was Jacob’s proposal unto me, and now give me thy advice, and I will act ‎accordingly. And Nebayoth said unto him: What are those words that Jacob hath spoken unto ‎thee? Behold all the sons of Canaan are dwelling in the land, and Jacob speaketh of possess ing ‎it with his seed forever, and now go thou and take all the riches of thy father, and leave unto ‎thy brother Jacob the land, according to his words. And Esau rose up and returned unto Jacob, ‎and he did according as he was advised by Nebayoth, Ishmael’s son. And Esau took all the ‎wealth that Isaac had left, the slaves and the cattle, and all the other property and of all that ‎great wealth he gave nothing unto Jacob. And Jacob took the entire land of Canaan, from the ‎river of Egypt even unto the Euphrates, as an inheritance forever for himself, and his sons and ‎his seed after him for all time.‎ And also the cave of Machpelah which was in Hebron, and which Abraham had bought from ‎Ephron, Jacob took for the possession of a burial ground for himself and his seed forever. And ‎Jacob wrote down all of these transactions into a book of sale and he sealed it and had it ‎testified to by trustworthy witnesses concerning everything. And these are the words which ‎Jacob wrote into the book, saying: The land of Canaan and all the cities of the Hittites and of ‎the Hivites, and of the Jebusites, the Amorites, and the Perizzites, and of the Gergasites, of all ‎the seven nations from the river of Egypt even unto the river Euphrates, and the entire city of ‎Hebron, to-wit, Kirjath-arba, and the cave that is in it, all these Jacob hath bought of Esau his ‎brother for value received, to possess and to inherit it for himself and his sons and his seed ‎after him forever. And Jacob took the book of sale, and the seal, the laws and the statutes, ‎and the public documents, and he placed them into an earthen vessel so that it be preserved ‎for many days, and he gave it into the hands of his sons. And Esau took all that his father had ‎left after his death, men and servants and camels and asses and oxen and sheep and gold and ‎silver and precious stones, all the wealth that belonged to Isaac, the son of Abraham. And Esau ‎left not the least thing of all the great wealth but he took it all, and he went into the land of ‎Seir, the Horite, and he returned with his sons and procured pos sessions in the midst of the ‎sons of Seir. And Esau never returned unto the land of Canaan after this day. And all the land ‎of Canaan was an inheritance to the sons of Israel forever, and Esau and his sons possessed ‎the mountain of Seir.‎

Quoting Commentary

Reuven's suggestions are often ignored by his brothers, while Yehudah is actively involved in conversations. Effective leadership requires communication. Different opinions exist regarding the punishment of kares and ariri, with Rashi's definition aligning with the Babylonian Talmud. The Netziv uses examples to show how the words of the "masters of collections" can lead to new insights and interpretations of the Talmud, with differences between the Jerusalem and Babylonian Talmuds in defining various laws and forbidden relationships.

Daf Shevui to Ketubot 30a:8

As I said in the introduction, the basis of the whole idea that one does not incur two penalties for one crime comes from Exodus 21:22. This verse refers to death (harm) inflicted by a human. The same word “ason” is used in Genesis 42:38, where Jacob expresses concern that if Benjamin goes down to Egypt with his brothers, “harm” will occur to him. Abaye reads this “harm” as referring to death by the hand of heaven. This leads Abaye to conclude that R. Nehuniah ben Hakaneh equated death by a man (execution) with death by the hand of heaven (karet). Just as one cannot be liable for execution and a fine for one crime, so too one cannot be liable for karet and a fine for one crime.

Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part II 11:11

However, according to the Jerusalem Talmud [in Tractate Shabbos], in Klal Gadol, (Chapter 7, halachah 2.) [the punishment of childlessness] is where the Torah states, “they will be childless,” [i.e., only if one is intimate with his brother’s wife, he will not have children from that time onward], and infers from the verse, “they shall die childless” [that only by having sexual relations with one’s aunt, he incurs the punishment of his children dying even if they were born prior to that sin]. Therefore, we see that according to the Jerusalem Talmud, we do not infer [the different types of ervah] from one another [and the different types of ervah can incur different types of excision]. Thus, it would logically follow [that according to the Jerusalem Talmud], the wife of the maternal half-brother is only excluded from the punishment of ariri, [being childless] however, [such a woman] is still included within the punishment of kares, dying a premature death [without affecting the children’s lives], similar to the other types of ervah. [Rashi’s definition of kares and ariri is in accordance with the Babylonian Talmud’s definition]. Translator’s note: The Netziv will be using the opinion of R. Nehuniah ben Hakanah in tractate Kesubos to prove that Rashi’s definition of kares and “dying by the hand of Heaven” (Kares means that one is liable to a premature death without issue, whereas “death by the hand of Heaven” describes premature death for the offender only, not for his children.) accords with the Babylonian Talmud. Exodus 21:3 states that “If an ason (fatality) should occur, then you shall give life for life.” This verse teaches the halachic principle, “kam leh be-de-rabbah mineih,” “one is subject only to the greater penalty,” meaning that if the courts have sentenced a person to death and also to a fine, he is subject only to the death penalty. R. Nehuniah extends the “kam leh be-de-rabbah mineih” rule to apply even when one is liable to “death at the hand of Heaven.” (R. Nehuniah holds that one who burns another’s stack of grain on Yom Kippur is exempt from paying damages. Since the penalty for desecrating Yom Kippur is kares, the desecrator is not liable for monetary payment as he considers kares to be more severe than a monetary payment. Although the transgressor on Yom Kippur is liable to kares, the Gemara states that R. Nehuniah applies kam leh be-de-rabbah mineh to any “death by the hand of Heaven.”) Kesubos 30a states that R. Nehuniah derives this principle from the usage of ason in reference to Benjaimin in Gen 42:38, “He [Jacob] said to [to Reuben], ‘My son [Benjamin] shall not go down with you, for his brother is dead and he alone is left. Should an ason (disaster) befall him on the journey that you are about to take, then you will have brought down my grey hairs in sorrow to the grave.’” (Jacob feared that Benjamin would have an accident – i.e., be punished by God on the way, since when a man is in a dangerous situation, such as a journey far from home, Satan takes the opportunity to accuse him before God.) Just as ason in Gen. 42:38 refers to a death imposed by Heaven, so does ason in Ex. 21:3 refer to a death imposed by Heaven.

Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part II 11:12

I would like to add that according to the Babylonian Talmud, kares must be as defined by Rashi, i.e., that both the transgressor and his children suffer excision. [For according to Tosafos, since he regards kares as dying a premature death with no effect on one’s children, he is confronted with how to define the punishment of kares and “dying by the hand of Heaven” as both appear to be the same]. Therefore, Tosafos must define kares as a punishment of dying before the age of fifty, while “dying by the hand of Heaven” is the punishment of dying before the age of sixty. There is a question against this definition because of what the Talmud states in Tractate Kesubos 30a, pertaining to the opinion of R. Nehuniah ben Hakanah, who infers from the word ason [stated in Ex. 21:23 (In that chapter (verse 22), Scripture states that when men are fighting and one jostles a pregnant woman, causing her to miscarry, but the woman herself does not die, he shall pay the value of the aborted offspring as determined by the court. Scripture continues in verse 23, “But should an ason [fatality] occur, then you shall give a life in place of a life.” This is interpreted to mean, “If there is an ason [one has been sentenced to death by the courts], then you shall give a life in place of a life [and not commute the sentence to a fine].”) ], and ason as it is used in reference to Benjamin in Gen. 42:38 (“He [Jacob] said [to Reuben], ‘My son [Benjamin] shall not go down with you, for his brother is dead and he alone is left. Should an ason (disaster) befall him on the journey that you shall take, then you will have brought down my gray hairs in sorrow to the grave.’”) that one subject to “dying by the hand of Heaven” is exempt from paying damages. How could the Talmud infer from the word ason, as it was used to refer to a possible disaster befalling Benjamin, that one deserving of “dying by the hand of Heaven” is exempt from payment? One could argue that [according to Tosafos’s definitions of kares and “dying by the hand of Heaven”], one is exempt from payment only if one is younger than fifty – i.e., kares, since Benjamin [at the time of that incident] was much younger than fifty. Therefore, one is compelled to conclude, as Rashi says, that kares [according to the Babylonian Talmud] means that a person and his children are liable to suffer a premature death by the hand of Heaven. Since Benjamin at the time of that incident already had children, [and Jacob was only concerned for the ason of Benjamin himself], the Talmud can derive from ason that it is referring to one liable to suffer a premature death [and not kares]. That is how Rashi inferred [in Kesubos] that kares means that both he and his children are punished. Translator’s summary: Using several examples of enumerations of laws provided by the “masters of collections,” the Netziv illustrates how, using careful analysis of their words, one can derive new laws and obtain insights into the interpretation of the Talmud. By citing the example of the fifteen women who can exempt their co-wives and the co-wives of the co-wives from yibbum and halitzah, the Netziv demonstrates that the words of the “masters of collections” can create a domino effect permitting a succession of insights into several areas of Halacha. For by analyzing the enumeration and the types of women who are listed in the Mishnah or Toras Kohanim, combined with the understanding whether certain prohibitions are to be derived from Scripture or logic, one not only concludes which women are to be included or excluded from such a categorization; one infers whether or not the different types of ervah, forbidden relationships, can be derived from one another, which in turn influences how one is to define kares and ariri. The Netziv demonstrates this by illustrating how the Jerusalem and Babylonian Talmuds have two different versions of the Toras Kohanim, and what appears to be a subtle variation, actually results in significant halachic differences. According to the Jerusalem Talmud, the version of the Toras Kohanim is that the co-wives of the co-wives are exempt from yibbum and halitzah based on the Scriptural derivation of litzror. The need for this Scriptural derivation teaches us that the Toras Kohanim believes that the various types of ervah cannot be derived from one another, which thus precludes the use of the logical argument of Rav Ashi. It is therefore also clear that since various forbidden women cannot be derived from one another, one cannot derive the case of the woman with the conditional divorce from other ervah. For in the case of a conditional divorce the ex-husband can rescind his condition, and there is no verse that exempts the co-wives of the woman with the conditional divorce. Since the conditional divorce is not included in the listing of those women who exempt the co-wives and the co-wives of the co-wives, and there is a need to complete the list of fifteen, it therefore must include the wife of the maternal half-brother. If the Toras Kohanim is read to include the wife of the maternal half-brother, the question then arises as to how that inclusion is valid if the Toras Kohanim excludes such a woman from kares. Therefore, one is forced to conclude that the Jerusalem Talmud believes that there are two forms of excision, one of which is premature death inflicted on the transgressor and his children, and another type of excision, which affects only the actual transgressor. However, according to the Babylonian Talmud, the text of the Toras Kohanim does not derive the co-wives of the co-wives from the word litzror. We thus infer that according to the Toras Kohanim, the various types of forbidden relationships may be derived from one another even when the forbidden nature of the relationship may be obviated either through divorce or by rescinding a condition. Therefore, the Babylonian Talmud understands the Toras Kohanim to include in the list of the fifteen women the woman who was divorced with the condition that prohibits her marriage to a certain man. If one were to include the wife of the maternal half-brother, the number would be increased to sixteen. Therefore, the Babylonian Talmud concludes that the Toras Kohanim excludes the wife of the maternal half-brother. Since the wife of the maternal half-brother does not exempt the co-wives from yibbum and halitzah, it would logically explain why such a woman would be excluded from the punishment of kares. Therefore, according to the Babylonian Talmud, there is no need to delineate two levels of kares.

Rabbeinu Bahya, Shemot 28:15:2

It is remarkable that the stone with the name בנימין which was spelled plene, i.e. with two letters י (as opposed to Exodus 1,3 or Genesis 42,38 et al) where there is no letter י before the final letter ן filled out its stone seeing his name had six letters. It was therefore impossible to add a letter from the patriarchs’ names on his stone. The reason that this was so may be connected to a historical occurrence in the time of the Judges when the tribe came close to extinction, only 600 young men surviving after the civil war described in Judges 20-21. Had his name not been spelled with six letters on the breastplate, even the six hundred young men who survived might not have done so.

Redeeming Relevance; Genesis 6:37

It is interesting to note that no one ever answers Reuven. In every section mentioned above, Reuven’s statements are generally ignored. (Even when Yaakov answers Reuven (Bereshit 42:38), he completely ignores his suggestion.) At best, as with his suggestion to throw Yosef into the pit, his brothers silently obey. Yehudah, on the other hand, is always involved in conversations. What seems to account for this difference is that Yehudah speaks with people, whereas Reuven speaks at them. Indeed, effective leadership is predicated upon understanding the art of communication.

Shadal on Genesis 37:28:1

And they pulled and lifted Joseph from the pit, and they sold Joseph to the Ishmaelites. Most of the world believe that the brothers of Joseph sold him, but the Rashbam writes that this was not so, and the Chizkuni agrees with him. My friend and son of my uncle, my teacher and rabbi R. Shmuel Chaim b. David Lo-Li zt"l, delved deeply into the topic of this story, and he tended to the understanding of the Rashbam. He wrote about his opinions to be in a letter (28 Kislev 5589), and these are his words in explanation of this story: When Joseph's brothers saw him in the distance, they plotted to kill him: "And they said... let us go and kill him..." But Reuven heard and saved him immediately, and advised them to cast him into the pit (in order to save him from their hand). They followed his advice and cast him into the pit. Afterwards, they returned to eat bread, and they distanced themselves from the pit, so as not to hear the cries of Joseph as he begged them, as the verse testifies, "Since we saw the aggrievement of his soul, when he begged us and we did not listen to him." While they were eating, they lifted their eyes and they saw some Ishmaelites. Judah said, "Let us go and sell him, etc." His brothers listened to him, i.e., they all agreed that after they finished eating, they would return to the pit and lift Joseph from there, and bring him to the Ishmaelites to sell him to them. (Since no hint is found in the verses that the Ishmaelites needed to come close to Jacob's sons on their way.) Meanwhile, while they they were speaking amongst themselves, far from the pit—behold!—without any of them knowing, Midianite men, merchants, crossed over by the pit (by Divine Providence). The Midianites pulled and lifted Joseph from the pit and brought him to the Ishmaelites and sold him to them for twenty [pieces of] silver. They brought Joseph to Egypt. Now, behold! after they ate, Reuven hurried by himself, separating from his brothers without them seeing, and returned quickly to the pit to lift Joseph out and return him to his father before his brothers could reach him to lift him out and sell him. However... as the melting of wax before the fire, so melted Reuven's heart and became water as he gazed into the pit, where Joseph was no longer. He tore his garments [in mourning], for he thought in his imagination that without a doubt, a bear or a lion hunted [Joseph] for its cubs, suffocating him to take him as its prey. It had carried him off alive, as he was, his head on his thighs and on his stomach, to some hole or to some den, to fill its hole with prey and its den with game. And that was why he didn't find any blood or bones! Reuven returned, in grief and in panic, to his brothers, and he cried and said, "Hei! The boy is no longer, for he has been ravaged! My plan, like yours, has been ruined! Now where do I go? I am guiltier than you all, because it was by my advice that you threw him into the pit, and it is as if I were the cause of his death!" All his brothers believed him and were astonished about this, as if G-d answered them that their brother should die. However, they were not pained, but glad to know that the one they hated was dead, without them having to lay a hand on him. Hence, they did not respond. After this, they discussed what to do to also save Reuven also from the accusations of their father. Accordingly, they dipped Joseph's coat in blood and sent it to their father, in order that he believe that Joseph was hunted down before he reached them. Now, when Jacob's sons came to their father, and they saw how Jacob mourned so exceedingly for his son, they regretted immediately everything they had done. But, what was to be done? If Joseph was already ravaged and had become the food of beasts of the field, all that remained for them to do was to comfort him with words, and so they did. Now, according to this [following], it will be clarified that the children of Jacob, the tribes of Y-ah, which He chose as His unique ones, were not wicked, guided by their evil inclinations; nor were their deaths such that it be said of them, "They will be torn forever. His wrath and His fury will keep eternally." Even if in a small moment they had sinned out of jealousy and hatred, since it is the way of people to be unjust, they could not, Heaven forbid, have remained in their rebellion. It would have abated quickly, they would have recognized their sin, and regretted everything they had done. They were exerting themselves with all their power to cleanse themselves of it, since when they all returned home, no man held back any of their courage and strength to console their father. That none of them sought out Joseph was because all of them fully believed without any shadow of a doubt that he was hunted down, and there was no hope to bring him back alive. That Reuven was silent when he heard the Judah's suggestion to sell Joseph was with the intention to conceal his good thoughts concerting Joseph from his brothers, so that his brothers not monitor him carefully to see what he was doing when he went alone to the pit. This was especially so after he heard Judah's suggestion, and he knew, or at least it appeared to him, that his brothers did not oppose Judah, the master among the brothers, and none disagreed and all were silent in deference to his suggestion. If he were to reveal his mind to them, they doubtless would not allow him to go alone to the pit as he had planned, lest he prevent them to doing to their brother as they wished. It is also understood why none responded to Reuven when he said to them, "The boy isn't there!" They should have said, "We sold him," but instead, they did not respond, because they did not sell him, and they did not know what had happened to him any more than did Reuven. It is also understood why Joseph said, "I was verily kidnapped." It was because he was talking about the Midianites who actually kidnapped him and took him away from the land of the Hebrews, since he did not suspect that his brothers sold him from the outset to the Midianites. Regarding what is written after this, "And the Midianites sold him to Egypt," by his understanding, these were the Ishmaelites mentioned above, since in his understanding, "Ishmaelites" is a general term including all the children of Abraham aside from Isaac, and possibly these were descendants of Medan the son of Abraham. Even though the Midianites who sold Joseph to the Ishmaelites were themselves descendants of Abraham, they were certainly different people who were not true Ishmaelites. We cannot say that the sellers and buyers were one and the same, so they were called by a borrowed name separate from the sellers. There is further proof that the Ishmaelites and the Midianites are one and the same, since Scripture says here, "And the Midianites sold him to Egypt to Potiphar," and after that it says, "And Potiphar bought him... from the hand of the Ishmaelites." And, after these words and truth, it will no longer be difficult to explain one verse that was repeated twice, which appears as if in contradiction to this structure. This is the statement of Joseph to his brothers when he admitted to them, "I am Joseph your brother, whom you sold to Egypt. Now, do not be distraught... that you sold me here," since the intention here is this: "You are the cause of my sale and coming to Egypt." This is similar to "and Solomon built the House. The Shadal [Samuel b. David Lo-Li] said that it is possible to add other, further examples, like, "And you will bring my hoariness down in grief to the grave" (below, Genesis 42:38), "You have killed the people of G‑d" (Numbers 17:6), "And this city shall burn with fire" (Jeremiah 38:23). Similarly, his brothers, in their hatred, were the reason Joseph was sold to Egypt. The proof of this, that in any case, they did not sell him to Egypt, is that it would have been sufficient [for Joseph] to say, "You sold me." Similarly, he says after this, "You did not send me here." It is understood that they did not send him, but were the cause that he be sent to Egypt. If you wish to explain the verse, "I was verily kidnapped," according to all the commentators, that the intention was regarding his brothers who kidnapped and sold him, then you would also be able to say that Joseph, when he saw the Midianites who pulled and sold him like masters, did not know who the kidnappers were: Were they the brothers? or were they the Midianites? Perhaps he thought in his imagination that his brothers sold him to the Midianites from the outset, and therefore said to them in his admission, "whom you sold." If you would argue that if the brothers did not sell him, they would not be silent when he said to them, "whom you sold," then the rebuttal is by your side. The brothers were not able to answer him [at all], not even the question, "Is my father still alive?" because they were confounded before him. How could they be so brazen as to bicker with him about their sin? Until here are the words of the one dear to my soul, Samuel Chaim b. David Lo-Li zt"l. Even though I do not agree with him on all the details of the explanation, the main thing here is that his words and the words of the Rashbam are correct in my view: it appears to me that those who pulled Joseph out of the pit were the Midianites and they sold him to the Ishmaelites, and Jacob's children did not see or know about any of this at all. Joseph believed that they sold him to the Midianites and said to them, "Go pull him out of the pit." Joseph's brothers never said to him that they didn't sell him, since in speaking about it, it would be revealed that their intent was that he die in the pit. How could they say to him, "Don't think that we sold you. It was only in our heart that you die in the pit. When afterwards we agreed to Judah's suggestion to sell you, the Midianites got there first and sold you themselves!" The reason for "I was verily kidnapped" was regarding Joseph's brothers, who (in Joseph's belief) sold him, and kidnapped him from his father.

The Five Books of Moses, by Everett Fox, Genesis, Part IV; Yosef, Famine; The Brothers Come 1

Genesis 41:53-42:38

The Five Books of Moses, by Everett Fox, Genesis, Part IV; Yosef, Famine; The Brothers Come 2

Worldwide famine creates the backdrop for the family drama that is about to unfold. The ancients understood famine as sent by the gods, often as punishment; and the events of our text suggest that God is indeed the prime mover here. We are again presented with the characters of Chap. 37, all of whom have somehow changed. Yaakov emerges as more pitiful than ever (a shadow of the wrestler at the Yabbok), Yosef as powerful governor, not only of all Egypt but of his family’s destiny as well, and the brothers, remarkably, are repentant (42:21–22). We also see Yosef’s emotional side for the first time. He weeps in 42:24, as he will do three times again (43:30; 45:2, 14–15).

Talmud

Rabbi Neḥunya ben HaKana's opinion is based on the distinction between harm caused by man and harm caused by Heaven, leading to exemption from payment in both cases. Rebbi Aḥai bar Jacob suggests that Satan only accuses in times of danger, as seen in the case of harm befalling Jacob's son on the road.

Jerusalem Talmud Shabbat 2:6:4

Rebbi Aḥai bar Jacob said, it is written (Gen. 42:38) an accident might happen to him on the road. Therefore not at home. But from here that Satan accuses only in times of danger.

Ketubot 30a:6

The Gemara asks: What is the rationale for the opinion of Rabbi Neḥunya ben HaKana? Abaye said: It states the word harm at the hands of man, in the verse “But if any harm follow, then you shall give a soul for a soul” (Exodus 21:23) and it states the word harm at the hand of Heaven, in the verse in which Jacob states: “My son shall not descend with you…and harm befalls him on the way” (Genesis 42:38). Just as with regard to harm that is stated at the hands of man, e.g., one who kills and is liable to be executed, one is exempt from the associated payment, so too, with regard to harm that is stated at the hand of Heaven, one is exempt from the associated payment.

Targum

Yaakov refuses to let his son go with his brothers due to the loss of Joseph, fearing that if anything were to happen to him, it would bring him great sorrow in his old age. (Onkelos Genesis 42:38; Targum Jonathan on Genesis 42:38)

Onkelos Genesis 42:38

He [Yaakov] said, My son will not go down with you; for his brother is dead, and only he remains. Should misfortune [death] befall him on the way you are going, you will bring my white head down to the grave in sorrow.

Targum Jonathan on Genesis 42:38

But he said, My son shall not go down with you; for his brother is dead, and he alone remains of his mother; and if death should befall him in the way that you go, you will bring down my age with mourning to the grave.

Genesis:43:1

וְהָרָעָ֖ב כָּבֵ֥ד בָּאָֽרֶץ׃ 1 J But the famine in the land was severe.
Yehudah suggested waiting until there was no more bread before arguing with Jacob to send Binyamin. Jacob expressed fears and preferred not to accept the risks proposed by his sons despite the severe famine. The Midrash draws parallels between Abraham's trials and those of his descendants, with God promising to fight for Israel in the future. The Targum confirms the severity of the famine in Genesis 43:1.

Commentary

Yehudah suggested to his brothers to wait until there was no more bread in the house before arguing with their father to send Binyamin with them. Jacob expressed fears and preferred to let matters stand rather than accept the risks proposed by his sons, despite the severe famine in the land.

Radak on Genesis 43:1:1

והרעב, Yehudah said to his brothers not to argue with their aged father until there would be no more bread in the house at which time he would agree to send his son Binyamin with the brothers.

Steinsaltz on Genesis 43:1

Jacob does not suggest how Simeon might be freed, nor how the family might find food. He simply expresses his fears and prefers to let matters stand as they are rather than accept the risks proposed by his sons. However, the famine was severe in the land.

Midrash

Abraham was chosen by God, as were his descendants, who faced similar trials and tribulations, such as famine and descent into Egypt. Just as the Egyptians approached Abraham and his descendants with suspicion, the Holy One fought for both Abraham and Israel, promising to fight for Israel in the future as well. The events in Abraham's life were seen as portents for the events of his descendants, with parallels drawn between Abraham's experiences and those of the Israelites in Egypt.

Bereshit Rabbah 40:6

“He benefitted Abram for her sake; he acquired flocks, cattle, donkeys, slaves, maidservants, female donkeys, and camels” (Genesis 12:16). “Pharaoh commanded men in his regard and they sent away him and his wife, and everything that was his” (Genesis 12:20). “He benefitted Abram for her sake; he acquired flocks, cattle…Pharaoh commanded men in his regard and they sent away him [and his wife]” – Rabbi Pinḥas said in the name of Rabbi Hoshaya the Great: The Holy One blessed be He said to Abraham our forefather: ‘Go and pave the way before your descendants.’ (The events of your life are portents for the events that will occur to your descendants.) You find that everything that is written in Abraham’s regard is written regarding his descendants. In Abraham’s regard it is written: “There was famine in the land” (Genesis 12:10); in Israel’s regard it is written: “For these two years the famine is in the midst of the land” (Genesis 45:6). In Abraham’s regard it is written: “Abram descended to Egypt to sojourn there” (Genesis 12:10); in Israel’s regard it is written: “Our ancestors descended to Egypt” (Numbers 20:15). In Abraham’s regard it is written: “To sojourn there”; in Israel’s regard it is written: “We have come to sojourn in the land” (Genesis 47:4). In Abraham’s regard it is written: “As the famine was severe in the land” (Genesis 12:10); in Israel’s regard it is written: “The famine was severe in the land” (Genesis 43:1). In Abraham’s regard it is written: “It was when he drew near” (Genesis 12:11); in Israel’s regard it is written: “Pharaoh drew near” (Exodus 14:10). In Abraham’s regard it is written: “They will kill me, and keep you alive” (Genesis 12:12); in Israel’s regard it is written: “Every son who is born, you shall cast him into the Nile [and every girl you shall keep alive]” (Exodus 1:22). In Abraham’s regard it is written: “Please, say you are my sister; so that it may be well with me [yitav li] because of you…” (Genesis 12:13); in Israel’s regard it is written: “God favored [vayeitev] the midwives” (Exodus 1:20). In Abraham’s regard it is written: “It was upon Abram’s arrival in Egypt” (Genesis 12:14); in Israel’s regard it is written: “These are the names of the children of Israel who arrived in Egypt” (Exodus 1:1). In Abraham’s regard it is written: “And Abram was very wealthy in livestock, [in silver, and in gold]” (Genesis 13:2); in Israel’s regard it is written: “He took them out with silver and with gold” (Psalms 105:37). In Abraham’s regard it is written: “Pharaoh commanded [men] in his regard, [and they sent away him and his wife]” (Genesis 12:20); in Israel’s regard it is written: “The Egyptians urged the people, [to send them away in haste]” (Exodus 12:33). In Abraham’s regard it is written: “He went on his journeys” (Genesis 13:3); in Israel’s regard it is written: “These are the journeys of the children of Israel” (Numbers 33:1).

Bereshit Rabbah 91:10

“The famine was severe in the land” (Genesis 43:1). “It was, when they had consumed the grain that they had brought from Egypt, their father said to them: Return, acquire a little food for us” (Genesis 43:2). “Judah said to him, saying: The man forewarned us, saying: You shall not see my face, unless your brother is with you” (Genesis 43:3). “If you send our brother with us, we will go down and acquire food for you” (Genesis 43:4). “But if you will not send him, we will not go down, for the man said to us: You shall not see my face unless your brother is with you” (Genesis 43:5). “The famine was severe… It was, when they had consumed…Judah said to him… If you send… But if you will not send…” – They said to [Jacob]: What, will he say to us reasonable matters and we respond to him with nonsense? (They argued to Jacob that Joseph had made a reasonable demand by saying that they should bring Benjamin to Egypt in order to prove the veracity of their claims. If the brothers were to return without Benjamin, and say that they could not bring him lest he be harmed along the way, Joseph could be expected to reject that explanation as nonsensical. ) “Israel said: Why have you done me wrong, to tell the man that you have another brother?” (Genesis 43:6). “Israel said: Why have you done me wrong…” – Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: Jacob never spoke nonsense. (Jacob never attributed his troubles to chance; he always realized that God was directing the events of his life – except for on this occasion (Etz Yosef). ) Rather, this is what the Holy One blessed be He said: ‘I am involved in crowning his son in Egypt, and he says: “Why have you done me wrong?”’ That is what is said: “[Why do you say, Jacob…]: My way is hidden from the Lord, and from my God” (Isaiah 40:27). “They said: The man asked regarding us and regarding our relatives, saying: Is your father still alive? Do you have a brother? We told him regarding those matters; could we know that he would say: Bring your brother down?” (Genesis 43:7). “They said: The man asked [regarding us and regarding our relatives]” – Rabbi Abba bar Kahana said: He revealed to us even the wood of our cradles. (The word “our relatives [moladtenu]” can also be understood to mean “our birthplace” or “the conditions of our birth." Joseph knew what their cradles had been made out of, and asked if they still existed (Etz Yosef). ) “Judah said to Israel his father: Send the lad with me, and we will arise and go, and we will live, and not die, both we, and you, and our children” (Genesis 43:8). “I will guarantee him; from me you can demand him; if I do not bring him back to you, and present him before you, I will have sinned to you forever” (Genesis 43:9). “Judah said to Israel his father” – it is preferable for one person to be in a state of uncertainty than for all of us to be in a state of certainty. (If Benjamin does not accompany us, we will all certainly starve to death.) “I will guarantee him…forever [kol hayamim]” – this is the World to Come, which is entirely day [shekulo yom]. (I will have sinned against you even in the World to Come.)

Midrash Tanchuma Buber, Lech Lecha 12:1

R. Joshua of Sikhnin said in the name of R. Levi: The Holy One transmitted a sign (Gk.: semeion.) to Abraham that whatever had happened to him would happen to his children. (Cf. Gen. R. 40:6.) Abraham was chosen from the whole household of his father. Israel also was chosen from seventy tongues. It was said to Abraham (in Gen. 12:1): GO … < FROM YOUR FATHER'S HOUSE >; and it was said for Israel (in Exod. 3:17): AND I HAVE SAID: I WILL BRING YOU UP < OUT OF THE AFFLICTION OF THE LAND OF EGYPT >. It was said to Abraham (in Gen. 12:3): I WILL BLESS THOSE WHO BLESS YOU; and also for Israel (in Numb. 6:24): THE LORD BLESS YOU AND KEEP YOU. It was said to Abraham (in Gen. 12:2): [THEN I WILL MAKE YOU INTO A GREAT NATION, BLESS YOU], AND MAKE YOUR NAME GREAT; and also concerning Israel (in Deut. 4:8): AND WHAT GREAT NATION IS THERE < WHICH HAS STATUTES AND ORDINANCES AS RIGHTEOUS AS ALL THIS LAW THAT I SET BEFORE YOU THIS DAY >? Abraham was called an individual, as stated (in Ezek. 33:24): ABRAHAM WAS ONE (ehad); and also Israel (in I Chron. 17:21): AND WHO IS LIKE YOUR PEOPLE ISRAEL, A UNIQUE (ehad) NATION ON EARTH? Just as with Abraham, when he came to the land, there was a famine in the land; with Israel also, when they had settled in the land of Israel, there was famine, as stated (in Gen. 43:1): BUT THE FAMINE WAS SEVERE IN THE LAND. Just as Abraham went down to Egypt because of famine, [as stated (in Gen. 12:10): NOW THERE WAS A FAMINE IN THE LAND, AND ABRAM WENT DOWN TO EGYPT]; so with Israel, as stated (in Gen. 42:3): SO THE TEN BROTHERS OF JOSEPH WENT DOWN TO BUY GRAIN < FROM EGYPT >. Just as in the case of Abraham, when he went down to Egypt, the Egyptians provoked him; so in the case of Israel, as stated (in Exod. 1:10): COME, LET US (Egyptians) ACT SHREWDLY < TOWARD THEM (Israel), LEST THEY MULTIPLY >…. Just as in the case of Abraham, four kings engaged him in battle; (“Engage in battle” comes from the Hebrew root ZWG, which corresponds to the Greek zeugos or zugon.) so in the case of Israel, the nations are going to make an alliance (Gk.: omonoia.) against them, as stated (in Ps. 2:2): THE KINGS OF THE EARTH TAKE THEIR STAND, < AND THE RULERS TAKE COUNSEL TOGETHER AGAINST THE LORD AND AGAINST HIS ANOINTED >. Just as in the case of Abraham, the Holy One went out to fight before him and slew his enemies; so the Holy One has fought for Israel. In the age to come the Holy One is going out to fight their wars, as stated (in Zech. 14:3): THEN THE LORD WILL COME FORTH AND FIGHT WITH THOSE NATIONS AS WHEN HE FIGHTS IN THE DAY OF BATTLE.

Midrash Tanchuma, Lech Lecha 9:3

R. Joshua of Sikhnin was of the opinion that the Holy One, blessed be He, gave Abraham a sign that whatever happened to him would likewise happen to his descendants. He chose Abraham from among all those in his father’s house, as it is said: Thou art the Lord God who didst choose Abraham, and brought him forth out of Ur of the Chaldees, and gavest him the name of Abraham (Neh. 9:7). And He selected Abraham’s sons to be His chosen ones among the seventy nations, as is said: For thou art a Holy people unto the Lord thy God, and the Lord hath chosen thee to be His own treasured nation out of all the peoples that are upon the face of the earth (Deut. 14:2). He said to Abraham: Get thee, and to Abraham’s sons, He said: I will bring you up out of the affliction of Egypt unto the land of the Canaanite, and the Hittite, and the Emorite, etc. (ibid. 3:17). He promised Abraham: And I will bless thee, and make thy name great; and be thou a blessing (Gen. 12:2), and He told his sons: The Lord bless thee, and keep thee (Num. 6:24). To Abraham He said: I will make thee a great nation (Gen. 12:2), and to his descendants He said: And what great nation is there (Deut. 4:8). Concerning Abraham it is written: Abraham was one (Ezek. 33:24), and of Israel it is said: And who is like thy people Israel, a nation one in the earth (I Chron. 17:21). In reference to Abraham it is said: and hunger was in the land (Gen. 12:10), and about his descendants it is said: When they returned to Egypt, hunger was already in the land (ibid. 43:1). Abraham descended to Egypt because of famine, and his sons, also, descended because of famine, as is said: And Joseph’s ten brethren went down to buy corn from Egypt (ibid. 42:3). When Abraham descended the Egyptians approached him, and the Egyptians beheld the woman that she was very fair (ibid. 12:14), and concerning his descendants, the Egyptians declared: Come, let us deal wisely with them lest they multiply, and it come to pass, that when there befalleth us any war, they also join themselves unto our enemies, and fight against us, and get them up out of the land (Exod. 1:10).

Targum

Both Onkelos and Targum Jonathan state that the famine was severe in the land in Genesis 43:1.

Onkelos Genesis 43:1

The famine was severe in the land.

Targum Jonathan on Genesis 43:1

But the famine was strong in the land.

וַיְהִ֗י כַּאֲשֶׁ֤ר כִּלּוּ֙ לֶאֱכֹ֣ל אֶת־הַשֶּׁ֔בֶר אֲשֶׁ֥ר הֵבִ֖יאוּ מִמִּצְרָ֑יִם וַיֹּ֤אמֶר אֲלֵיהֶם֙ אֲבִיהֶ֔ם שֻׁ֖בוּ שִׁבְרוּ־לָ֥נוּ מְעַט־אֹֽכֶל׃ 2 J And when they had eaten up the rations which they had brought from Egypt, their father said to them, “Go again and procure some food for us.”
Sforno believed Jacob feared his sons wanted to lose Benjamin like Joseph, Or HaChaim emphasized the need for more grain, Rashi clarified the text, Steinsaltz highlighted context. Solomon discusses household forces in Proverbs, Midrash discusses Jacob's life, Joseph's brothers' test, and Judah's offer in Bereshit Rabbah. Yaakov's use of "שבר" and "רדו שמה" foreshadowed Egypt's exile, and Judah waited for the food stores to run out before suggesting returning to Egypt with Benjamin. Targum mentioned Jacob instructing his sons to buy more food after finishing the grain from Egypt.

Commentary

Sforno believed that Jacob thought his sons wanted to take Benjamin to lose him like they did Joseph, while Or HaChaim suggested that the mention of finishing the grain indicated the need for more, and Yehudah's response was emphasized by Siftei Chakhamim and Gur Aryeh. Rashi clarified the meaning of "when they had finished eating" and "when they had finished" in the text. Steinsaltz highlighted the context of the brothers finishing the grain from Egypt before Jacob instructed them to return for more food.

Gur Aryeh on Bereishit 43:2:1

When they had finished. See Rashi — if waiting was not a stratagem on Yehudah’s part he should have spoken up as soon as Yaakov rejected Reuvein’s offer.

Or HaChaim on Genesis 43:2:1

כאשר כלו לאכול, when they had finished eating, etc. Perhaps the Torah mentions this fact to indicate that they had just enough grain left to last them for a journey to and from Egypt. The reason the Torah describes the supply as if it had already come to an end is that now there was a need to bring more grain. It could also be that the Torah considered the food consumed by the brothers while journeying back and forth as part of the supply that Jacob had stored in anticipation of the famine as we have learned in Taanit 10 based on the words למה תתראו in 42,1. This is the reason why the Torah emphasises that what had been eaten up was the "grain they had brought from Egypt" as distinct from their total store.

Rashi on Genesis 43:2:1

כאשר כלו לאכל WHEN THEY HAD EATEN UP — Judah said to them: Leave the old man alone until the house will run short of bread (Midrash Tanchuma, Miketz 8).

Rashi on Genesis 43:2:2

כאשר כלו WHEN THEY HAD FINISHED [EATING THE GRAIN] — The Targum renders it by כד שציאו which means “when they finished” in the sense of making an end of doing an action. He who has the reading in the Targum כד ספיקו “when they had enough” is in error. The words (24:22) כאשר כלו הגמלים לשתות “when the camels had finished drinking” are rightly rendered in the Targum כד ספיקו which means “when they had drunk sufficient for their needs”, for that was the end of their drinking. Here, however, this phrase “when they had finished eating” refers to the time when the food came to an end, and we should render it in the Targum by כד שציאו when they had finished (which means finishing in the sense of nothing being left over).

Sforno on Genesis 43:2:1

שובו שברו לנו, for he thought that their intent in wanting to take Binyamin with them was in order to lose him as they had lost Joseph. He had previously accused them of bereaving him (deliberately) when he had said (42,36) אותי שכלתם, “you have bereaved me,” (transitive active conjugation). He meant to deny that what they had told him at the time had been the truth.

Siftei Chakhamim, Genesis 43:2:1

Yehudah had told them, “Wait...” Otherwise, why did only Yehudah reply to, “Go back and buy a little food,” when this was said to them all? Perforce, [it is as Rashi explained].

Steinsaltz on Genesis 43:2

It was when they finished the grain that they had brought from Egypt; their father said to them: Return to Egypt and acquire a little more food for us.

Jewish Thought

Solomon in Proverbs discusses the importance of four basic forces needed for a household to run smoothly: food distribution, storage, digestion, and waste disposal. These forces correspond to four categories of vocations in a household team: hunter, storage expert, cook, and distributor. Neglect of any of these forces leads to disease and collapse. Solomon gives examples of failures in each minister, such as a slave becoming ruler, a miser claiming to be sated, a concubine competing with the wife, and a maid assuming the mistress's role. These failures lead to breakdowns in the household economy and threaten the well-being of all members.

Akeidat Yitzchak 95:1:5

Solomon, in Proverbs, is a leading exponent of the significance of this structure. In chapter 30,21, he says "For three things the earth does quake, four it cannot endure. A slave when he becomes king; a scoundrel sated with food; a loathsome woman who gets married and a handmaid that is heir to her mistress." He describes natural processes as being a model for mechanical, artificial processes employed in the running of a household. There are four basic forces that need to be present and employed properly to ensure that a household runs smoothly. The body requires food to ensure its proper function. To that end, 1) the food needs to be channelled to all parts of the body. 2) There has to be a storage area for this food to preserve it in prime condition until it is needed to perform its function. 3) There is need for the power to break down the food, digest it etc. 4) There is need for the power to distribute the usable part of the food and expel the unusable part from the body. One may conceive of these four mechanisms as ministers who preside over a household. As long as each minister performs his specific function, the household will run smoothly. Neglect of his duties by even one of the ministers, brings in its wake disease and eventual collapse. (see Kohelet 12,3) In the mechanically operated household, there have to be four forces corresponding to those present in the natural household, i.e. the body, in order to ensure its smooth operation. Amongst men, four categories of vocations correspond to the four categories in the household team described. There is the hunter, who ensures the availability of a food and clothing supply. There are storage experts who know how to preserve supplies in good condition until these supplies are needed. There is need for a cook, i.e. a person who knows how to prepare the food so that it is both edible and digestible; clothing has to be made fit to wear. Finally, there is need for someone to distribute food and clothing fairly to all members of the household, and to arrange for disposal of any excess or waste products. Solomon refers to the inadequacies of three of these "ministers" when he says "the earth quakes." He refers to the failure of the fourth "minister" when he describes the earth as collapsing. Having established the principle, Solomon elaborates. Concerning the failure of the first "minister," he says "when the slave becomes the ruler." The slave's function is to go out and get supplies for the house to make these available to the household members. When he remains inside, instead of performing his duties, this act of insubordination is the first link in a chain leading to the breakdown of the whole meshek, economy. Jacob sent his sons to Egypt in order to forestall such a breakdown. The second "minister," if absent or inefficient, is "a miser who claims to be sated." When the one in charge of supplies is miserly in allocating same, he endangers the well being of all those entrusted to his care. When he who always claims not to have enough, claims to have ample, that is a reversal of his traditional function and signals danger. This was Jacob's complaint when it seemed to him that his sons were delaying the return trip to Egypt unduly, appearing to consider their supplies as ample. (Genesis 43,2) The third "minister" that must not be upset, is the wife of inferior status, the concubine. When a man has more than one wife, the task of grinding, cooking and baking is generally allocated to the less favoured of his wives, whereas his favoured wife is pampered, not having to perform menial tasks. When this arrangement is upset, and the concubine competes with her rival, both being idle, the kitchen will be neglected in the process. The whole household is then threatened with collapse. The fourth "minister" is the maid. When she, instead of performing her duties of disposing of waste products etc., assumes the function of her mistress and distributes supplies to each member of the household, the household will break down in short order, since there is no one to perform the menial tasks. Moreover, as soon as distribution of the supplies is entrusted to the hands of the unqualified, the deserving will wind up getting less than their fair share, whereas the undeserving will receive more than they can usefully absorb. This undermines everyone's well being, of course.

Midrash

In Kohelet Rabbah 9:11:1, the text discusses how Jacob's life exemplifies the idea that success is not always based on strength, wisdom, or cleverness. In Midrash Tanchuma Buber, Joseph's brothers are tested by Joseph when they come to Egypt to buy food, and they reveal their true identities. In Bereshit Rabbah 91:10, Jacob questions his sons' decision to reveal the existence of Benjamin to Joseph, and Judah offers to take responsibility for Benjamin's safety.

Bereshit Rabbah 91:10

“The famine was severe in the land” (Genesis 43:1). “It was, when they had consumed the grain that they had brought from Egypt, their father said to them: Return, acquire a little food for us” (Genesis 43:2). “Judah said to him, saying: The man forewarned us, saying: You shall not see my face, unless your brother is with you” (Genesis 43:3). “If you send our brother with us, we will go down and acquire food for you” (Genesis 43:4). “But if you will not send him, we will not go down, for the man said to us: You shall not see my face unless your brother is with you” (Genesis 43:5). “The famine was severe… It was, when they had consumed…Judah said to him… If you send… But if you will not send…” – They said to [Jacob]: What, will he say to us reasonable matters and we respond to him with nonsense? (They argued to Jacob that Joseph had made a reasonable demand by saying that they should bring Benjamin to Egypt in order to prove the veracity of their claims. If the brothers were to return without Benjamin, and say that they could not bring him lest he be harmed along the way, Joseph could be expected to reject that explanation as nonsensical. ) “Israel said: Why have you done me wrong, to tell the man that you have another brother?” (Genesis 43:6). “Israel said: Why have you done me wrong…” – Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: Jacob never spoke nonsense. (Jacob never attributed his troubles to chance; he always realized that God was directing the events of his life – except for on this occasion (Etz Yosef). ) Rather, this is what the Holy One blessed be He said: ‘I am involved in crowning his son in Egypt, and he says: “Why have you done me wrong?”’ That is what is said: “[Why do you say, Jacob…]: My way is hidden from the Lord, and from my God” (Isaiah 40:27). “They said: The man asked regarding us and regarding our relatives, saying: Is your father still alive? Do you have a brother? We told him regarding those matters; could we know that he would say: Bring your brother down?” (Genesis 43:7). “They said: The man asked [regarding us and regarding our relatives]” – Rabbi Abba bar Kahana said: He revealed to us even the wood of our cradles. (The word “our relatives [moladtenu]” can also be understood to mean “our birthplace” or “the conditions of our birth." Joseph knew what their cradles had been made out of, and asked if they still existed (Etz Yosef). ) “Judah said to Israel his father: Send the lad with me, and we will arise and go, and we will live, and not die, both we, and you, and our children” (Genesis 43:8). “I will guarantee him; from me you can demand him; if I do not bring him back to you, and present him before you, I will have sinned to you forever” (Genesis 43:9). “Judah said to Israel his father” – it is preferable for one person to be in a state of uncertainty than for all of us to be in a state of certainty. (If Benjamin does not accompany us, we will all certainly starve to death.) “I will guarantee him…forever [kol hayamim]” – this is the World to Come, which is entirely day [shekulo yom]. (I will have sinned against you even in the World to Come.)

Kohelet Rabbah 9:11:1

“I again saw under the sun that the race is not to the swift, and the war is not to the valiant; also bread is not to the wise, and also wealth is not to the clever, and also favor is not to the knowledgeable, but rather, time and chance befalls them all” (Ecclesiastes 9:11). “That the race is not to the swift” – this is Jacob our patriarch; yesterday: “Jacob lifted his feet [and went to the land of the children of the east]” (Genesis 29:1), and today it is written: “He gathered his feet onto the bed [and expired]” (Genesis 49:33). “And the war is not to the valiant” – this is Jacob; yesterday, “he rolled the stone off the mouth of the well” (Genesis 29:10), and Rabbi Yoḥanan said: Like a person removing the stopper from the mouth of a flask, (This demonstrates Jacob’s great strength, as the stone was heavy enough that generally multiple people had to lift it together (see Genesis 29:8).) and today, “the sons of Israel transported Jacob their father” (Genesis 46:5), his body, and he could not be carried even [sitting] in a litter. (Jacob was so weak that his sons had to carry him themselves as they traveled.) “Also bread is not to the wise” – this is Jacob; yesterday, “Jacob sacrificed an offering on the mountain…[and called his brethren to eat bread] and they ate bread” (Genesis 31:54). Were they his brethren? He had one brother, and if only he had buried him. (His only brother, Esau, wanted to kill him; it would have been better for Jacob had Esau died.) Were they not his sons? Rather, once they reached his shoulders he likened them to himself and called them brethren. Today, “Return and purchase a little food for us…” (Genesis 43:2). (Jacob asked his sons to return to Egypt to purchase food. Instead of him providing for them, he asked them to provide food for him.) “And also wealth is not to the clever” – this is Jacob; “the man became exceedingly prosperous [vayifrotz]” (Genesis 30:43). Rabbi Simon teaches in the name of Rabbi Shimon that he had a microcosm of the World to Come, as it is stated: “The one who breaks through [haporetz] will have ascended before them” (Micah 2:13). (Just as the Messiah, the subject of that verse, will break the laws of nature, God broke the laws of nature in causing Jacob’s flocks to multiply in order to grant him wealth.) But today, “Joseph sustained his father and his brothers…” (Genesis 47:12). “And also favor is not to the knowledgeable” – this is Jacob. Yesterday, “I know my son, I know” (Genesis 48:19). I know about the incident of Judah and Tamar, the incident of Reuben and Bilha. If the matters that were not revealed to you, were revealed to me, the matters that were revealed to you, all the more so. But today, he said to him: “If I have found favor in your eyes…do not bury me in Egypt (Genesis 47:29). (Jacob was more knowledgeable than Joseph, as indicated in Genesis 48:19, yet he had to ask for Joseph’s favor so that he could be buried in the land of Israel.) Another matter, “the race is not to the swift” – this is Asael, as it is stated: “Asael was light on his feet, like one of the antelopes…” (II Samuel 2:18). How was his lightness manifest? He would run over the awns of the stalks and they would not break. Yesterday, “Asael was light on his feet,” and today, “Avner struck him with the back of the spear” (II Samuel 2:23). “And the war is not to the valiant” – this is Avner, as it is written: “Are you not a man? Who is your equal in Israel…” (I Samuel 26:15). As Rabbi Asi said in the name of Rabbi Yoḥanan: It is easier for a person to move a six-cubit-wide wall than one of Avner’s legs; but today, “shall Avner die the death of a scoundrel?” (II Samuel 3:33). (David said this after Yoav tricked Avner and killed him.) “Also bread is not to the wise” – this is Solomon. Yesterday, “Solomon’s daily provision was thirty kor of fine flour and sixty kor of flour” (I Kings 5:2), and it is written: “Ten fattened bulls…” (I Kings 5:3). Rabbi Yoḥanan said: Likewise, each and every day, and likewise each and every one of his wives would prepare a meal for him, under the impression that he would dine with her. But today, “this was my portion from all my toil” (Ecclesiastes 2:10). There is one who says: [All he had was] his bowl, there is one who says: [All he had was] his walking stick, and there is one who says: [All he had was] his belt. (This is an allusion to the midrash (Kohelet Rabba 2:10) that Solomon was displaced from his throne and made to wander as a commoner with almost nothing.) “And also wealth is not to the clever” – this is Job. Yesterday, “his livestock was seven thousand sheep…” (Job 1:3), “and his livestock spread [paratz] in the land” (Job 1:10). Rabbi Yosei ben Rabbi Ḥanina said: He breached [paratz] the boundaries of the world. Everywhere, the way of the world is that wolves kill the goats; however, with Job, the goats would kill the wolves. But today, “pity me, pity me, you are my friends…” (Job 19:21). “And also favor is not to the knowledgeable” – this is Joshua. Rabbi Aḥva son of Rabbi Zeira said: There are two matters that Joshua spoke before Moses, but they did not find favor in his eyes, and these are: One regarding the appointment of the elders, and one in the incident of the [Golden] Calf. In the appointment of the elders, as it is written: “My lord Moses, incarcerate them [kela’em]” (Numbers 11:28); he said to him: Put an end to them [kalem] and remove them from the world. “Moses said to him: Are you zealous on my behalf?” (Numbers 11:29). [Moses] said to him: ‘Joshua, am I jealous of you? (According to rabbinic tradition, Joshua’s statement to Moses about two elders, Eldad and Medad, was made after the latter prophesied that Moses would die and Joshua would lead the nation in the land of Israel (Sanhedrin 17a). That is the backdrop of this midrash, in which Joshua demanded that these elders be punished for their lack of respect toward Moses, and Moses responded that he was not insulted by their prophecy (Rabbi David Luria).) If only my son could be like you, if only all Israel could be like you, “would that all the people of the Lord would be prophets” (Numbers 11:29).’ And one regarding the [Golden] Calf, as it is stated: “Joshua heard the sound of the people in their uproar [and he said to Moses: There is a sound of war in the camp]” (Exodus 32:17). Moses said to him: ‘A person who is destined to assert authority over six hundred thousand [men] does not know to distinguish between one sound and another sound? “It is not the sound of a cry of strength [gevura]” (Exodus 32:18),’ as it is stated: “Israel prevailed [vegavar]” (Exodus 17:11); ‘“and it is not the sound of a cry of weakness” (Exodus 32:18),’ as it is stated: “Joshua weakened [Amalek]” (Exodus 17:13); ‘“the sound of a cry, I hear” (Exodus 32:18).’ Rabbi Asi said: It is the sound of praise of idol worship, I hear. Rabbi Yudan said in the name of Rabbi Asi: You do not have any generation that did not take one ounce of the calf. (The punishment for this sin is distributed over all the generations.)

Midrash Tanchuma Buber, Miketz 17:3

What did Joseph do? He commanded them to bring to him the names of the people which were written down on each and every day. They came in on the first day and brought him the names of those who had entered < the country >, and so they informed him on each and every day. When Joseph's brothers came down, they all did not enter through one gate. (Gk.: pyle.) The gatekeeper said to < one of the brothers >: What is your name? He told him: Reuben ben Jacob ben Isaac. So it was also with Simeon, and so with all of them. They brought < the names > that had been written down to Joseph. When he read them, he knew that his brothers were there. He sent for his son, Manasseh. He said: See where they are going. Manasseh went and saw them going about in the marketplace. They went from this marketplace to that marketplace, from this alley to that alley. < Then Joseph > sent after them, and they came to him. When he saw them, he certainly recognized them, BUT (according to Gen. 42:7) HE BECAME A STRANGER UNTO THEM. What is the meaning of BUT HE BECAME A STRANGER UNTO THEM. R. Johanan said: He became a foreigner to them. (Ibid., cont.): AND HE SAID UNTO THEM: WHERE DO YOU COME FROM? He said to them (in vs. 9): YOU ARE SPIES. They said to him (in vs. 10, 13): NO, MY LORD, BUT YOUR SERVANTS HAVE COME TO BUY FOOD < … >. WE, YOUR SERVANTS ARE TWELVE BROTHERS. R. Johanan < drew on an Aramaic metaphor and > said: < The matter > is comparable to a raven who brought fire into its nest {i.e., a raven who brought fire into its nest}. (The scribe who copied Buber’s MS felt that this Hebrew rendering was necessary because the midrash renders the metaphor in Aramaic. Gen. R. 91:7 explains that the Holy Spirit lit up within them and made them blurt out that they were brothers.) He said to them: Are you brothers? They told him: Yes. Then why did you not all enter by one gate? Because our father ordered us < not to do > so because of the < evil > eye. He said to them (in vs. 16): BY PHARAOH'S LIFE YOU ARE SURELY SPIES. When < Joseph > swore falsely, he swore by Pharaoh's head. (Gen. R. 91:7.) To what is the matter comparable? To a woman who stole a lamb from the flock and fled. When the shepherd ran after her, she went home and covered it with a garment. The shepherd said to her: Have you seen a lamb? She said to him: May I eat of the flesh of this one lying on the bed, if I know anything < about it > ! So < it was with > Joseph. When he wanted to swear falsely, he swore by Pharaoh's life. (Gen. 42:10:) THEY SAID UNTO HIM: NO, MY LORD, BUT YOUR SERVANTS HAVE COME TO BUY FOOD. He said to them: You know that you are spies. Why have you gone and made the rounds of the whole country? They said to him: We had a brother, but we sold him as a slave. And from the hour that we sold him our father has sat around mourning over him. So we have come down < here > with money in our hands, saying: Wherever we find him, we will redeem him. He said to them: Can a person who sells something go back on it? They said to him: For this reason we came down with double < the money > on hand to redeem him. He said to them: What if < his owner > does not want to sell him? They said to him: Even though we are burned < alive > on his account, we will not move until we have redeemed him. He said to them (in Gen. 42:14): IT IS AS I SAID UNTO YOU: YOU ARE SPIES. What did he do (according to vs. 24)? THEN HE TOOK SIMEON FROM THEM < AND BOUND HIM BEFORE THEIR EYES >. He (Joseph) said < to himself >: He bound me and cast me into the pit; I also am binding him. What did they do? They loaded up, went to their father, AND (according to vs. 29) RELATED TO HIM ALL THAT HAD HAPPENED TO THEM. He said to them (in Gen. 43:2): GO AND BUY US A LITTLE FOOD. Judah said to him (in vs. 3): THE MAN SOLEMNLY WARNED US, SAYING: YOU SHALL NOT SEE MY FACE < UNLESS YOUR BROTHER IS WITH YOU >. He said to them: I will not send Benjamin even though I am killed. They said to him: It is better for you to lose one life and not seventy. What did he do? He gave them Benjamin and began to pray for them (in Gen. 43:14): AND MAY GOD ALMIGHTY GRANT YOU MERCY BEFORE THE MAN, seeing that (according to Gen. 42:30): THE MAN < THE LORD OF THE LAND > SPOKE < …HARSHLY >. He therefore said (in Gen. 43:14): BEFORE THE MAN. (I.e., Jacob prayed that the same man who had previously spoken harshly now would grant them mercy.)

Quoting Commentary

Yaakov referred to grain in Egypt as "שבר" because it includes both "trading or selling" and "grain." He foreshadowed the family's exile in Egypt by using the expression "רדו שמה." The number of years of enslavement in Egypt corresponded to the numerical value of the letters in "רדו." The expression "ושברו משם" indicated both food supply and eventual enslavement. Judah waited until the food stores ran out before approaching Yaakov about returning to Egypt with Benjamin, gently helping him understand the necessity of the journey.

Rabbeinu Bahya, Bereshit 37:7:2

You will note that the expression והנה occurs three times in this paragraph. This is reminiscent of the three journeys the brothers were to make to Egypt on account of Joseph’s sheaf of corn. Each time the journey meant that they would humble themselves before Joseph. The first time they went to Egypt because of the famine which prevailed in the land of Canaan. The second time they went to Egypt at the insistence of their father, ostensibly in order to buy some grain (43,2) but perhaps even more so in order to secure the release of their brother Shimon. On that occasion Joseph revealed himself to them. The third time they traveled to Egypt with their father as immigrants; by that time all three dreams of Joseph had been fulfilled.

Rabbeinu Bahya, Bereshit 42:1:2

כי יש שבר במצרים, “that there is grain for sale in Egypt.” The word שבר usually refers to something for sale as we know from Deut. 2,6 אוכל תשברו מאתם, “purchase food provisions from them.” It is noteworthy that Yaakov neither mentioned the word “food,” nor the word “grain,” The reason he referred to grain by saying שבר is because that word includes both “trading or selling” as well as “‘grain.” He continued using this word when he told his sons in Genesis 43,2: שובו שברו לנו מעט אוכל, “go back and secure for us some food (by buying grain).” In our verse (2) he said: שברו לנו משם, without the word אוכל. When Yaakov described the journey to Egypt he asked his sons to undertake as רדו שמה, “descend there,” instead of לכו שמה, “go there,” he also foreshadowed that any journey to Egypt would be but a prelude to the family’s eventual exile in Egypt. The number of years the Jewish people would be enslaved in Egypt corresponded to the numerical value of the letters in the word רדו, i.e. 210 years. When he used the expression ושברו משם, he meant that he foresaw both food supply as well as enslavement or exile as emanating from Egypt.

Tribal Lands, Chapter 5; Yehudah 24

Unlike Reuben, whose rash and mad offer was scoffingly dismissed by Jacob, (Ibid.) Judah bided his time before approaching his father. He intentionally waited until the food stores ran out, (Rashi, Genesis 43:2.) when Jacob again ordered his sons to return to Egypt. Judah then gently helped Jacob absorb the inevitable: they had to return with Benjamin. Only a desperate Jacob could countenance parting with his youngest son, the sole remnant of Rachel. When Judah judged that his father was beginning to turn, he requested:

Targum

After finishing the grain they brought from Egypt, Jacob instructed his sons to go back and buy more food.

Onkelos Genesis 43:2

When they had finished eating [entirely comsumed] the food [grain] that they had brought from Egypt, their father said to them, Go back and buy a little food [grain] for us.

Targum Jonathan on Genesis 43:2

And it was when they had finished eating the corn they had brought from Mizraim, their father said to them, Return and buy us a little corn.

וַיֹּ֧אמֶר אֵלָ֛יו יְהוּדָ֖ה לֵאמֹ֑ר הָעֵ֣ד הֵעִד֩ בָּ֨נוּ הָאִ֤ישׁ לֵאמֹר֙ לֹֽא־תִרְא֣וּ פָנַ֔י בִּלְתִּ֖י אֲחִיכֶ֥ם אִתְּכֶֽם׃ 3 J But Judah said to him, “The man (See note at 42.30.) warned us, ‘Do not let me see your faces (Do not let me see your faces Lit. “Do not see my face.”) unless your brother is with you.’
Yehudah convinces Jacob to send Benjamin to Egypt to buy grain, emphasizing the importance of his presence and challenging Jacob to find an alternative solution. Judah's leadership qualities are evident in his interactions with his father, with references to warnings through witnesses in biblical verses. In the Talmud, Rebbi Ḥanina argues that night begins when three stars are visible, contradicting the Mishnah, while in the Tanakh, Pharaoh warns Moses to leave and not return. Yehudah warns his brothers that they cannot see the man's face without Benjamin, as seen in Targum Jonathan.

Commentary

Yehudah made suggestions to Jacob in response to his arguments against sending Benjamin to Egypt, emphasizing the importance of having Benjamin present to buy grain. The word העד in the presence of witnesses signifies a warning, as seen in other biblical verses. Yehudah stressed that Benjamin's presence was crucial for their success in Egypt, challenging Jacob to provide an alternative solution. Joseph's warning to the brothers was reiterated by Yehudah, emphasizing the necessity of Benjamin's presence to resolve their situation. Judah's leadership qualities were evident in his interactions with his father regarding the situation in Egypt.

JPS 1985 Footnotes, Genesis 43:1

Lit. “Do not see my face.”

Or HaChaim on Genesis 43:3:1

ויאמר אליו יהודה לאמור, Yehudah said to him, saying, etc. The word לאמור here seems to mean that Yehudah made a variety of suggestions to Jacob all of which were in the nature of a reply to Jacob's arguments against sending Benjamin to Egypt. The most important of these was the reference to the Egyptian ruler's warning that the brothers would not be able to see him (and buy grain) unless they had their younger brother with them. The Torah implies that the brothers did not resort to another reply, namely that they would take Benjamin with them regardless of whether Jacob approved or not. The word לאמור then means they waited for Jacob's word, i.e. permission.

Or HaChaim on Genesis 43:3:2

Alternatively, one could read the words העד…לאמור together. It would mean that Joseph had not only warned them but had done so in the presence of witnesses in order to make his threat more potent. Yehudah may also have challenged Jacob to give him another answer if he had one. After all they also had to consider the very real danger to Shimon who was being held as a hostage in a spy case. How did Jacob suggest that the brothers clear themselves of the suspicion of being spies?

Or HaChaim on Genesis 43:3:3

לא תראו פני "you will not see me." Yehudah thereby denied Jacob's claims that he had adequate proofs to convince any king or royal adviser that the brothers could not be considered spies, and that this would suffice to neutralise Joseph's accusation against them. Yehudah told his father that Joseph had made it plain that the brothers would not even be able to present their case unless Benjamin appeared at their side. How then could they buy grain if they could not even secure an audience with the ruler who was in charge of the grain sales? Yehudah repeated the words העד העיד to convince his father that Benjamin's presence in Egypt was the key to any success of their trip.

Radak on Genesis 43:3:1

העד העיד, when a caution is issued to people in the presence of witnesses, the caution is not called התראה, “warning,” but עדות, “testimony.”

Rashi on Genesis 43:3:1

העד העד [THE MAN] DID SOLEMNLY PROTEST UNTO US — The Hebrew is an expression signifying warning and it is derived from the root עוד to bear witness, because a warning is, as a rule, given in the presence of witnesses. Other examples are (Jeremiah 11:7) “I earnestly forewarned (העדותי) your fathers”, and (Exodus 19:21) “Go, warn (העד) the people.

Rashi on Genesis 43:3:2

“לא תראו מני בלתי אחיכם אתכם means YE SHALL NOT SEE ME IF YOUR BROTHER BE NOT WITH YOU — Onkelos renders it by אלהין כד אחוכון עמכון ,“except when your brother is with you” adding the word כד when, to which there is no corresponding word in the Hebrew text. He gave the explanation of the word (בלתי) correctly, but he was not particular to translate according to the exact expression used in the text.

Rav Hirsch on Torah, Genesis 43:3:1

עור .העד העיר: dauern, העיר machen, daß etwas dauere, daher Zeuge sein, d. i. etwas, das sonst dem Bewusstsein der Menschen entschwinden würde, im Geiste auffassen, festhalten, und zur entsprechenden Zeit aussagen, somit: dem Vergänglichen Dauer gewähren. Daher עד auch Denkmal. Das Geschäft der nichtjüdischen Zeugen besteht bloß in dieser Aussage nach geschehener Tat. Der jüdische Zeuge hat auch im Augenblick der Tat dem beginnenden Verbrecher das ihm entschwundene Gesetz zu vergegenwärtigen, welches wiederum ein Dauer-geben dem Entschwindenden ist, also: warnen. העיר ב־ also: a. wider jemanden zeugen nach der Tat, oder b. warnen vor der Tat. Dies letztere hier. Und zwar liegt darin, daß Josef ihnen dies gleich anfangs gesagt hatte, sie aber beim Fortgehen nochmals ernstlich erinnerte, daß sie es nicht wagen sollten, ohne Benjamin zu kommen.

Siftei Chakhamim, Genesis 43:3:1

“You will not see me without your brother with you.” Rashi is answering the question: In all of Scripture, בלתי means “rather.” So why is it not written בלתי כאשר אחיכם אתכם (rather, you will see me when your brother is with you)? Therefore Rashi says that here, בלתי means “without.” (Re’m) [Rashi is saying] that we should not think it means, “You will not see me; rather, your brother alone will see me.” Thus he explains that it means: “You will not see me without your brother with you.” (Maharshal)

Siftei Chakhamim, Genesis 43:3:2

Explained the thing so that it fits, but was not meticulous to translate it literally. I.e., Onkelos translates בלתי as “rather,” and he adds כד, which means “that.” This is non-literal, because [if Onkelos is translating literally,] the word כד is added to the verse — and that is a forced explanation.

Steinsaltz on Genesis 43:3

Although Judah was only the fourth son, his leadership qualities had already come to the fore at the time of the sale of Joseph. 12 Since his status is comparable to that of a firstborn, Judah now addresses his father. Judah said to him, saying: The man in charge of the land explicitly forewarned us, saying: You shall not see my face, and you will not be permitted to buy anything here, unless your brother is with you.

Midrash

Judah convinces Jacob to send Benjamin to Egypt to prove the veracity of their claims to Joseph, emphasizing the severity of the famine. Jacob questions why they revealed they had another brother, attributing it to God's plan for Joseph's rise in Egypt. Joseph knew details about their birth, and Judah promises to bring Benjamin back or sin forever, symbolizing the World to Come.

Bereshit Rabbah 91:10

“The famine was severe in the land” (Genesis 43:1). “It was, when they had consumed the grain that they had brought from Egypt, their father said to them: Return, acquire a little food for us” (Genesis 43:2). “Judah said to him, saying: The man forewarned us, saying: You shall not see my face, unless your brother is with you” (Genesis 43:3). “If you send our brother with us, we will go down and acquire food for you” (Genesis 43:4). “But if you will not send him, we will not go down, for the man said to us: You shall not see my face unless your brother is with you” (Genesis 43:5). “The famine was severe… It was, when they had consumed…Judah said to him… If you send… But if you will not send…” – They said to [Jacob]: What, will he say to us reasonable matters and we respond to him with nonsense? (They argued to Jacob that Joseph had made a reasonable demand by saying that they should bring Benjamin to Egypt in order to prove the veracity of their claims. If the brothers were to return without Benjamin, and say that they could not bring him lest he be harmed along the way, Joseph could be expected to reject that explanation as nonsensical. ) “Israel said: Why have you done me wrong, to tell the man that you have another brother?” (Genesis 43:6). “Israel said: Why have you done me wrong…” – Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: Jacob never spoke nonsense. (Jacob never attributed his troubles to chance; he always realized that God was directing the events of his life – except for on this occasion (Etz Yosef). ) Rather, this is what the Holy One blessed be He said: ‘I am involved in crowning his son in Egypt, and he says: “Why have you done me wrong?”’ That is what is said: “[Why do you say, Jacob…]: My way is hidden from the Lord, and from my God” (Isaiah 40:27). “They said: The man asked regarding us and regarding our relatives, saying: Is your father still alive? Do you have a brother? We told him regarding those matters; could we know that he would say: Bring your brother down?” (Genesis 43:7). “They said: The man asked [regarding us and regarding our relatives]” – Rabbi Abba bar Kahana said: He revealed to us even the wood of our cradles. (The word “our relatives [moladtenu]” can also be understood to mean “our birthplace” or “the conditions of our birth." Joseph knew what their cradles had been made out of, and asked if they still existed (Etz Yosef). ) “Judah said to Israel his father: Send the lad with me, and we will arise and go, and we will live, and not die, both we, and you, and our children” (Genesis 43:8). “I will guarantee him; from me you can demand him; if I do not bring him back to you, and present him before you, I will have sinned to you forever” (Genesis 43:9). “Judah said to Israel his father” – it is preferable for one person to be in a state of uncertainty than for all of us to be in a state of certainty. (If Benjamin does not accompany us, we will all certainly starve to death.) “I will guarantee him…forever [kol hayamim]” – this is the World to Come, which is entirely day [shekulo yom]. (I will have sinned against you even in the World to Come.)

Quoting Commentary

Rashi explains that the term "הועד" signifies warning through witnesses, as seen in Genesis 43:3, and is used to express admonishing or warning, similar to how it is used in Deuteronomy 32:1:1 and I Samuel 8:9:1.

Rashi on Exodus 21:29:2

והועד בבעליו AND IT HATH BEEN TESTIFIED TO HIS OWNER — הועד (from the root עוד) is an expression for warning through witnesses (Bava Kamma 24a), as in, (Genesis 43:3) “the man hath solemnly forewarned (הָעֵד הַעִד) us”.

Rashi on I Samuel 8:9:1

But warn them. (See Bereishis 43:3.) Warn them that the fear of their king be upon them. (In order to impress Bnei Yisroel with awe for the monarchy, i.e., the king’s position, Shmuel was instructed to teach them the honor due to a king of Yisroel.)

Siftei Chakhamim, Deuteronomy 32:1:1

That I admonish the Israelites. Rashi is answering the question: How could Moshe command the heavens? Does he rule over heaven? And a further question: Why did he take testimony against Yisroel for they had not yet sinned? Therefore he explains that “I admonish [i.e., warn] the Israelites,” as it is written above, “I invoke as witnesses (העדתי) against you this day, heaven and earth” (Devarim 30:19). This is an expression of admonishing [i.e., warning], similar to, “The man warned us repeatedly (העד העיד)” (Bereishis 43:3). For [Moshe] had not yet said anything to heaven or earth, and it is only now that he speaks to them.

Siftei Chakhamim, Exodus 19:21:1

Warn them. . . [Rashi says that העד , which usually means “testify,” here means “warn.”] It is like (Bereishis 43:3), “The man warned ( העד ) us.” Warning is expressed as עדות because it is ordinarily delivered before witnesses.

Talmud

Rebbi Ḥanina the Colleague of the Rabbis argues that night begins when three stars are visible, regardless of the light level, which contradicts the Mishnah. Rebbi Abba supports this argument with Biblical verses, highlighting the ambiguity of the term "morning." Rebbi Ismael explains that sacrifices can be consumed until the start of dawn, indicating that the earliest sign of dawn marks the beginning of a new day.

Jerusalem Talmud Berakhot 1:1:16

Who disagrees? (With the criterion of three stars for the start of night.) Rebbi Ḥanina the Colleague of the Rabbis (He usually goes by the name of R. Ḥananiah the Colleague of the Rabbis, a Babylonian who was an important teacher of the leaders of the fourth generation of Amoraim but who never headed a talmudic academy. He insists that it is logical to assert that as long as three stars can still be seen at dawn it is night even though it is relatively light and (Mishnah 5) one may well distinguish between dark blue and white, or between dark blue and dark green. Hence, since the theory of the three stars contradicts the Mishnah it must be invalid.) asked: Just as you say in the evening that it is night if three stars are visible even though the sun is in the middle of the sky it is night, so you must say the same thing in the morning. Rebbi Abba (R. Abba also was a Babylonian, a student of Rav Huna and Rav Yehudah in Babylonia, who went to Israel and became a rich silk merchant and talmudic authority of the third generation of Amoraim, a contemporary of R. Ḥanina the Colleague of the Rabbis. His argument parallels the previous one but, since it is based on Biblical verses, it seems to be an attack on the Mishnah which gives different treatments to dawn and dusk. The first verse asserts that Lot came to Zoar at sunrise. The second verse asserts that the Cohen who had cleansed himself from impurity is purified at nightfall as explained earlier. The argument seems to center on the ambiguous statement “the sun will come and he will be pure.” Everywhere, the “coming” of the sun is its going, sundown or nightfall. In the first verse, the coming of Lot to Zoar is real coming, parallel to the going out of the sun. Hence, in the first verse coming and going out are the same. It would follow that, in the second verse also, coming must have the same status as going out since it is one of the principles of Rabbinic interpretation that Biblical expressions have the same meaning at every occurrence (a principle known as gĕzērāh šāwāh.) Hence, the different treatment of dawn and dusk in the Mishnah seems to contradict the principles of Rabbinic Bible interpretation.) said: It is written (Gen. 19:23): “The sun went out over the earth and Lot came to Zoar.” And it is written (Lev. 22:7): “The sun will come and he shall be pure.” He brackets going out and coming. Since coming means that it is hidden from the creatures so also its coming out when it will be ascertained by the creatures. Rebbi Abba (It is not known if this Rebbi Abba, solving the puzzle, is the same as the author of the preceding question or another sage of the same name. The editorial principle of the Babli, to quote an authority the first time as פלוני אמר and the following times as אמר פלוני or ואמר פלוני does not apply to the Yerushalmi.) said, it is written (Gen. 44:3): “In the morning it was light.” The Torah called the light morning. (The Biblical text tells of Joseph’s brothers leaving Egypt to return to Canaan. Hence, it means the first dawn which was the first possible time for their leaving, and the Biblical verse connects the technical meaning of “morning” with the first light of dawn. Hence, the asymmetry of treating dawn and dusk is Biblical and Rebbi Ḥanina’s and Rebbi Abba’s arguments are unjustified.) Rebbi Ismael (He is a Tanna, an older contemporary of Rebbi Akiba and head of his own school. The sentence is a quote from an anonymous statement in Mekhilta dĕRibbi Ishmaël, Bo, 6): “ ‘They shall eat the meat during that night’; from here I understand during the entire night. The verse says ‘do not leave any leftovers until morning; but anything left over until morning you shall burn in fire.’ Why does the verse repeat ‘until morning’? To give a domain to the earliest part of morning. From here they said (Mishnah 3–4): ‘The consumption of the Passover sacrifice and all other sacrifices, the burning of their parts on the altar can be done until the start of dawn and all sacrifices that must be eaten within one day can be eaten until the start of dawn.’ Why did the Sages decree (that all must be done) until midnight? To remove people from transgression and to make a fence around the Torah.” This is an additional indication that the earliest possible sign of dawn is the Biblical start of a new day.) stated: (Ex. 12:10) “In the morning, in the morning,” to give a domain to the very early morning.

Tanakh

Pharaoh warns Moses to leave and not return, threatening death if he sees him again (Exodus 10:28).

Exodus 10:28

Pharaoh said to him, “Be gone from me! Take care not to see me again, for the moment you look upon my face you shall die.”

Targum

Yehudah warns his brothers that they cannot see the man's face unless their youngest brother is with them, as the man had previously warned them. (Onkelos Genesis 43:3, Targum Jonathan on Genesis 43:3)

Onkelos Genesis 43:3

Yehudah spoke to him saying, The man warned us repeatedly, saying, You had better not see my face unless your brother is with you.

Targum Jonathan on Genesis 43:3

And Jehuda spake to him, saying, The man attesting attested to us saying, You shall not see the sight of my face unless your youngest brother be with you.

אִם־יֶשְׁךָ֛ מְשַׁלֵּ֥חַ אֶת־אָחִ֖ינוּ אִתָּ֑נוּ נֵרְדָ֕ה וְנִשְׁבְּרָ֥ה לְךָ֖ אֹֽכֶל׃ 4 J If you will let our brother go with us, we will go down and procure food for you;
The brothers were willing to go to Egypt to buy supplies only if Yaakov sent Binyamin with them, as they feared for their safety and the possibility of death if they did not have him with them (Tur HaArokh, Genesis 43:4:1; Steinsaltz on Genesis 43:4). Joshua bin Nun cursed those who built Jericho, similar to the Egyptians who could not live in their homes after the plagues, symbolizing death of their children, while Jacob sent Benjamin back to Egypt, fearing for their lives (Midrash). Both Onkelos and Targum Jonathan translate Genesis 43:4 similarly, stating that the brothers will go buy grain if Benjamin is sent with them (Targum).

Commentary

The brothers were willing to repeatedly travel to Egypt to buy supplies, but would not go unless Yaakov sent Binyamin with them (Tur HaArokh, Genesis 43:4:1). They told Yaakov that if he sent Binyamin with them, they would go to Egypt and acquire food for him (Steinsaltz on Genesis 43:4).

Steinsaltz on Genesis 43:4

Consequently, if you send our brother with us, we will go down to Egypt and acquire food for you.

Tur HaArokh, Genesis 43:4:1

נרדה ונשברה, “let us go down and buy grain, etc.” The extra letters ה at the end of נרדה and נשברה respectively, are meant to indicate that the brothers were willing to travel to Egypt repeatedly in order to buy supplies, but that they would not even go a single time unless Yaakov now sent Binyamin with them.

Midrash

au and his sons and all the kings of Canaan went with Jacob to bury Isaac in the cave of Machpelah in Hebron, with great honors. Isaac blessed Jacob and his sons, instructing them to fear the Lord and follow his ways. After Isaac's death, his sons carried him to the cave for burial, and all the kings of Canaan mourned him. Isaac was buried among kings with great honors, and his possessions were left to his sons.

Bereshit Rabbah 91:10

“The famine was severe in the land” (Genesis 43:1). “It was, when they had consumed the grain that they had brought from Egypt, their father said to them: Return, acquire a little food for us” (Genesis 43:2). “Judah said to him, saying: The man forewarned us, saying: You shall not see my face, unless your brother is with you” (Genesis 43:3). “If you send our brother with us, we will go down and acquire food for you” (Genesis 43:4). “But if you will not send him, we will not go down, for the man said to us: You shall not see my face unless your brother is with you” (Genesis 43:5). “The famine was severe… It was, when they had consumed…Judah said to him… If you send… But if you will not send…” – They said to [Jacob]: What, will he say to us reasonable matters and we respond to him with nonsense? (They argued to Jacob that Joseph had made a reasonable demand by saying that they should bring Benjamin to Egypt in order to prove the veracity of their claims. If the brothers were to return without Benjamin, and say that they could not bring him lest he be harmed along the way, Joseph could be expected to reject that explanation as nonsensical. ) “Israel said: Why have you done me wrong, to tell the man that you have another brother?” (Genesis 43:6). “Israel said: Why have you done me wrong…” – Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: Jacob never spoke nonsense. (Jacob never attributed his troubles to chance; he always realized that God was directing the events of his life – except for on this occasion (Etz Yosef). ) Rather, this is what the Holy One blessed be He said: ‘I am involved in crowning his son in Egypt, and he says: “Why have you done me wrong?”’ That is what is said: “[Why do you say, Jacob…]: My way is hidden from the Lord, and from my God” (Isaiah 40:27). “They said: The man asked regarding us and regarding our relatives, saying: Is your father still alive? Do you have a brother? We told him regarding those matters; could we know that he would say: Bring your brother down?” (Genesis 43:7). “They said: The man asked [regarding us and regarding our relatives]” – Rabbi Abba bar Kahana said: He revealed to us even the wood of our cradles. (The word “our relatives [moladtenu]” can also be understood to mean “our birthplace” or “the conditions of our birth." Joseph knew what their cradles had been made out of, and asked if they still existed (Etz Yosef). ) “Judah said to Israel his father: Send the lad with me, and we will arise and go, and we will live, and not die, both we, and you, and our children” (Genesis 43:8). “I will guarantee him; from me you can demand him; if I do not bring him back to you, and present him before you, I will have sinned to you forever” (Genesis 43:9). “Judah said to Israel his father” – it is preferable for one person to be in a state of uncertainty than for all of us to be in a state of certainty. (If Benjamin does not accompany us, we will all certainly starve to death.) “I will guarantee him…forever [kol hayamim]” – this is the World to Come, which is entirely day [shekulo yom]. (I will have sinned against you even in the World to Come.)

Sefer HaYashar (midrash), Book of Genesis, Vayeshev

And when the year came around, the sons of Jacob journeyed from Shechem, and they came ‎unto Hebron to Isaac, their father, and they dwelt there, only their sheep and cattle and all ‎belonging to them, they drove daily for pasture unto Shechem, for there was good and fat ‎pasture about there in those days. And Jacob and his sons and all their households dwelt in the ‎valley of Hebron. And it came to pass on those days and in that year, which was the one ‎hundredth year of Jacob’s life, and the tenth of his return from Padan-Aram, that Leah, Jacob's ‎wife, died; and she was fifty one years of age at the time of her dying in Hebron. And Jacob ‎and his sons buried her in the cave of the field of Machpelah, which Abraham had bought from ‎the sons of Heth for a burial ground. And the sons of Jacob dwelt with their father in the valley ‎of Hebron, and all the inhabitants of the land knew their strength and their fame was all over ‎the land. And Joseph, and Benjamin, his brother, the sons of Rachel, Jacob’s wife, were quite ‎young in those days, and they did not go forth with their brothers in the war against the seven ‎cities of the Amorites. And when Joseph saw the strength and greatness of his brothers he ‎lauded and praised them, but he considered himself greater than they and he thought himself ‎above them. And his father Jacob loved him, indeed, more than his other brothers, and he ‎made unto him a coat of many colors out of his love to him. And when Joseph saw himself ‎more beloved by his father than all his brothers, he continued to regard himself far above his ‎brothers, and he brought unto his father evil reports concerning them. And when the sons of ‎Jacob saw all the actions of their brother Joseph against them, and that their father loved him ‎best of all, they hated him and they could not speak to him peaceably all the time.‎ And Joseph was seventeen years old, and he still continued to regard himself above his ‎brothers and to exalt himself above them. And at that time Joseph dreamed a dream, and he ‎came unto his brothers to tell them of his dream, and he said unto them: I dreamed a dream, ‎and behold, we were binding sheaves in the field, and lo, my sheaf arose and also stood ‎upright, and behold your sheaves stood round about and made obeisance to my sheaf. And ‎his brothers said unto him: What is the meaning of this dream that thou didst dream? Dost ‎thou think in thine heart to govern and to rule over us. And Joseph came also unto his father ‎informing him of his dream, and Jacob heard the words of his mouth and he kissed him and ‎Jacob blessed Joseph. And when the sons of Jacob saw that their father had kissed and ‎blessed Joseph and that he loved him so dearly, they became jealous of him and they hated ‎him still more. And afterwards Joseph dreamed another dream and he related it unto his ‎father in the presence of his brothers, and he said unto his father and brothers: Behold, I have ‎dreamed another dream, and lo, the sun, and the moon, and eleven stars bowed down ‎before me. And Jacob heard the words of Joseph and his dream, and he saw that his brothers ‎hated Joseph on account of these words, and Jacob rebuked Joseph in the presence of his ‎brothers, saying: What is the meaning of this dream which thou hast dreamed that thou ‎exaltest thyself over thy brothers who are greater than thou. Thinkest thou perhaps in thine ‎heart that we will come, I and thy mother and thy eleven brothers to bow down before thee, ‎that thou speakest these words. And his brothers were jealous of him concerning his words ‎and dreams and their hatred against him increased. And Jacob observed and kept the dreams ‎within his heart.‎ And when Jacob saw that they were delaying in Shechem, Jacob said to himself: Perhaps that ‎the inhabitants of Shechem rose up to fight against them and therefore their coming home ‎hath been delayed to-day. And Jacob called unto Joseph his son, saying: Behold thy brothers ‎are feeding the flock in Shechem, and they have not yet returned; go thou therefore and look ‎after them, and bring me back words concerning the peace of thy brothers and concerning the ‎cattle. And Jacob sent his son from the valley of Hebron; and Joseph went unto his brothers in ‎Shechem but he found them not. And Joseph went about in the fields about Shechem to ‎ascertain whither his brothers had turned, and he lost his way in the wilderness, and he knew ‎not in which direction he should go. And an angel of the Lord met him wandering about in the ‎field, and he asked him, saying: What seekest thou? And Joseph said unto the angel: I seek my ‎brethren, knowest thou where they are feeding? And the angel of the Lord replied unto ‎Joseph: I saw thy brothers feeding here, but I heard them say that they would go to feed in ‎Dothan. And Joseph listened to the voice of the angel and he went to Dothan unto his ‎brothers and he found them feeding the flock in Dothan. And Joseph advanced towards his ‎brothers, but ere he had reached them, they had concluded to kill him. And Simeon said unto ‎his brothers: Behold the dreamer cometh unto us to-day. And now come and let us kill him, ‎and cast him into some pit in the wilderness, and when our father will inquire for him, we will ‎say, some evil beast hath devoured him. And Reuben heard the words of his brothers ‎concerning Joseph, and he said unto them: Do not do such a thing, for how could we look up to ‎our father? Cast him into this pit, that he may die therein, but lay no hand upon him, to shed ‎his blood. And Reuben said this that he might rid him out of their hands and bring him back to ‎his father.‎ And when Joseph came amongst his brothers he sat down before them; and they took hold ‎upon him and threw him to the ground and stripped off the coat of many colors which was ‎upon him. And they took him and cast him into a pit, and in the pit was no water, but it was full ‎of serpents and scorpions. And Joseph was greatly afraid of the serpents and scorpions, and ‎he cried out with a loud voice, and the Lord hid the serpents and scorpions in the walls of the ‎pit, so that they could do Joseph no harm. And Joseph cried out from the pit unto his brothers, ‎saying: What have I done unto you and what is my sin, and why do you not fear the Lord ‎concerning me? Am I not your bone and flesh and is not Jacob, your father, my father also? ‎Why are ye doing this thing unto me this day, and how will you ever be able to look unto Jacob ‎our father? And he was crying and calling unto his brothers from the midst of the pit, and he ‎said: Oh Judah, and Simeon and Levi, my brothers, raise me from this darksome place where ‎into ye have put me, and come and have mercy upon me this day, ye children of the Lord and ‎sons of my father Jacob ' And supposing that I have sinned against you, are you not the sons of ‎Abraham, Isaac and Jacob, who when they saw an orphan they had pity with him, and when ‎they found one hungry they gave him bread to eat, and if he was thirsty they gave him water ‎to drink, and if he was naked they covered him with garments. And how can ye withdraw your ‎compassion from your own brother, of your own flesh and bone, and even if I have sinned ‎against you, surely you ought to do it for the sake of my father. And Joseph spoke all these ‎words from the midst of the pit but his brothers hearkened not nor did they incline their ears ‎to Joseph’s sup plication and he was still crying and weeping in the pit. And Joseph said: Oh ‎that my father knew the thing that my brothers have done unto me and what they said unto ‎me this day. And Joseph’s brothers heard the weeping and lamentation of their brother, and ‎they moved away in order not to hear his crying in the pit. And they seated themselves at a ‎distance of about a bow-shot, and they sat down there to eat.‎ And while they were eating they held counsel together concerning what was to be done with ‎him, whether to kill him or to bring him back unto his father. And whilst they were holding ‎their council they lifted up their eyes and behold, a company of Ishmaelites was coming from ‎the distance on their road from Gilead, and going down to Egypt. And Judah said unto them: ‎What profit is it to us if we slay our brother, perhaps the Lord may once require him from us, ‎this is the advice I propose concerning him, according to which you may do unto him: Behold ‎this company of Ishmaelites is going down to Egypt, come then and let us sell him unto them ‎and let our hands be free from him. And they will take him along on their way and he will be ‎lost amongst the people of the land, and we need not slay him with our hands. And this ‎pleased them well and they decided to act according to Judah’s advice. And while they were ‎dis cussing this matter, behold, before the Ishmaelites had yet reached them, seven ‎merchants of Midian passed them by, and passing by they were thirsty and lifting up their ‎eyes, they saw the pit wherein Joseph was, and behold all kinds of birds were around him. ‎And these Midianites ran unto the pit to drink water, for they thought there was water in the ‎pit, and when they arrived before the pit they heard the voice of Joseph weeping and ‎lamenting in the pit and looking into the pit they saw a lad of fine figure and comely ‎appearance. And they called unto him: Who art thou, and who hath brought thee hither and ‎who hath cast thee into this pit in the wilderness? And they all assisted Joseph to raise him, ‎and they brought Joseph out from the pit and took him along continuing their journey. And ‎when they passed by his brothers, they saw Joseph in the hands of the Midianites and they ‎said unto them: Why are ye doing this thing to take our servant and go away with him? Verily, ‎we have placed this lad into the pit, for he hath rebelled against us, and you came and brought ‎him up to take him away. And now return ye our servant unto us. ‎And the Midianites answered and said unto the sons of Jacob: Is this really your servant and ‎was he ministering to you? It is more likely that you all are his servants, for surely he is of a ‎very fine figure and of comely appearance, and the best looking of all of you and wherefore do ‎ye tell unto us these lies? And now we will not listen unto you nor give ear unto your words; ‎for we have found this lad in a pit in the wilderness and we took him, and we will go away with ‎him. And all the sons of Jacob advanced and stood up against them, saying: Give unto us our ‎servant, and why do ye seek to die by the edge of the sword ' And the Midianites shouted at ‎them and drew their swords, and they fought with the sons of Jacob. And Simeon rose up ‎from his feet jumping to the ground, and drawing his sword he approached the Midianites, ‎and he gave a fearful shriek before them. And his shouting was heard at a great distance, and ‎the earth shook at Simeon’s voice. And the Midianites were greatly afraid of Simeon and his ‎terrible shouting, and they fell upon their faces in terror. And Simeon said unto them: Verily I ‎am Simeon the son of Jacob, who destroyed single handed the city of Shechem, and the other ‎cities of the Amorites with the help of my brothers. And so may the Lord do unto me now and ‎in all future, that if all your brethren the people of Midian together with all the people of ‎Canaan were to come, they could not fight against me. And now give back unto us the lad you ‎have taken, or I will give your flesh to the birds of the heavens and to the beasts of the ‎field.And the Midianites approached the sons of Jacob in fear and trembling with soft words, ‎saying: And have ye not said that this lad is your servant who rebelled against you, wherefore ‎you have cast him into the pit? And now what will you do with a servant that hath rebelled ‎against his master? Sell him then unto us and we will give you for him whatsoever you ‎demand. And the Lord was pleased to do this, that the sons of Jacob should not slay their ‎brother.‎ And the sons of Jacob hearkened unto the Midianites, and they sold unto them their brother ‎Joseph for twenty pieces of silver; and their brother Reuben was not with them at that time. ‎And the Midianites took Joseph and continued on their way toward Gilead. And as they ‎passed on along the road, the Midianites were sorry for what they had done in buying the ‎youth, and they said one to the other: What is it that we have done to buy from the Hebrews ‎this young man of such comely appearance and fine figure? For he may have been stolen from ‎the land of the Hebrews, and if he be found in our hands all of us will be put to death on his ‎account. And verily they are strong and powerful men, like the one of those that sold him unto ‎us, and whose strength we have seen. They have certainly carried him away forcibly from his ‎land, and therefore they sold him unto us for such a small price as we have paid for him. And ‎while they were talking over this matter, behold the company of Ish maelites, which was first ‎seen by the sons of Jacob, came towards the Midianites. And the Midianites said to each ‎other: Come and let us sell this lad to the company of Ishmaelites that come towards us, and ‎even if we should receive for him only the little we have paid, let us get out of trouble. And ‎the Midianites did so, and they sold Joseph unto the Ishmaelites, for the twenty pieces of ‎silver which they had paid unto his brothers, and the Midianites continued their journey ‎towards Gilead, and the Ishmaelites took Joseph and seated him upon a camel and they led ‎him down into Egypt. And when Joseph heard that he was to be brought down to Egypt he ‎wept and lamented bitterly, to be removed so far away from the land of Canaan from his ‎father. And he wept greatly while riding upon the camel, and one of the men noticing his ‎weeping made Joseph alight from the camel and go on foot, but Joseph still kept on crying, oh ‎my father, my father! And one of the Ishmaelites arose and struck Joseph on his cheek, but he ‎still continued weeping. And Joseph became very fatigued from walking and from the ‎bitterness of his soul, and all of the Ishmaelites beat him and abused him and they terrified ‎him that he should cease crying. And the Lord saw Joseph’s affliction and the Lord brought ‎over these men darkness and dismay, and every hand withered that struck Joseph. And they ‎said to one another: What is it that hath happened to us on this journey? And they knew not ‎that it was done on account of Joseph.‎ And the men continued their journey and on their road they passed Ephrath the place where ‎Rachel was buried. And when Joseph came near his mother's grave, he ran to the grave and he ‎fell upon it and wept. And Joseph cried out loudly upon his mother's grave, saying: Oh my ‎mother, my mother, thou who gavest me birth, awake and arise now to see thy son sold unto ‎slavery with no one to have compassion upon him. Oh arise to look at thy son, and weep with ‎me in my affliction, and see the hearts of my brothers. Oh my mother arouse and awake and ‎direct thy warfare against my brothers, who have stripped me of my coat and sold me into ‎slavery now for the second time, and have torn me away from my father where there is no ‎one to have pity upon me. Arouse and bring thy complaints against them before the Lord and ‎see who is to be justified in the judgment and who is to be condemned. Arise oh my mother, ‎awake from thy sleep, and see my father whose soul is with me this day, and comfort him and ‎console his heart. And Joseph spoke continually to his mother; and he cried aloud and wept ‎bitterly upon his mother's grave; and he ceased speaking and from the bitterness of his heart ‎he became silent like a stone upon the grave. And Joseph heard a voice speaking unto him ‎from under the ground, answering him in bitterness of heart in a voice of weeping and prayer, ‎in these words: My son Joseph, oh my son, I have heard the voice of thy weeping and crying, ‎and I have seen thy tears and I know thy affliction, oh my son It grieveth me for thy sake, oh ‎my son. And new sorrow hath been added to my sorrow. And now my son Joseph, hope thou ‎in the Lord and wait for his help and do not fear, for the Lord is with thee to deliver thee from ‎all trouble. Arise my son and go down with thy masters unto Egypt, and do not fear for the ‎Lord is with thee my son And she continued to speak unto Joseph according to these words ‎and then she was silent. And when Joseph heard this he was greatly astonished, and he kept ‎on weeping. And one of the Ishmaelites saw him weeping and lamenting over the grave, and ‎his wrath was kindled against Joseph, and he drove him away from the grave, and he beat him ‎and cursed him. And Joseph said unto the men: Let me find grace in your eyes and carry me ‎back unto my father's house, and he will reward you with great riches. And they answered ‎unto him, saying: Verily thou art a slave and where is thy father? For hadst thou a father thou ‎shouldst not have been sold into slavery, this the second time, and for such a small price. And ‎their anger was excited against him, and they beat him and Joseph wept bitterly. And the Lord ‎saw Joseph's affliction, and he smote these men once more. And the Lord brought darkness over the earth, and the lightning was flashing, and the thunder ‎was roaring, and the earth shook at the noise of the thunder and the great storm, and the ‎men were greatly alarmed and they knew not whither they should go. And the beasts and the ‎camels stood still, and when they were led they refused to go on, and when they were ‎smitten they lay down upon the ground. And the men said to each other: What is that God ‎hath done unto us, what are our sins and our transgressions that this had to come over us? ‎And one of them answered and said unto them: Peradventure on account of our sins in ‎afflicting this slave hath this evil befallen us this day. And now entreat him and urge him on to ‎forgive us, that we know on whose account this affliction hath come over us. And if the Lord ‎have mercy upon us, then we will know that all this hath happened unto us for the sin of ‎afflicting this slave. And they did so. And they entreated Joseph and begged him to forgive ‎them, saying: We have sinned against heaven and before thee, and therefore we implore ‎thee pray unto thy God to remove from us this death, for we have sinned against him. And ‎Joseph did according to their words, and he prayed unto the Lord, and the Lord hearkened ‎unto Joseph, and he removed from them the plague wherewith the Lord had visited the ‎Ishmaelites, on account of Joseph. And the beasts rose up from the ground and became ‎manageable and walked on, and the great storm subsided, and the earth became quiet, and ‎the men continued their journey towards Egypt. And the men knew that this affliction had ‎come over them on account of Joseph, and they said to each other: Behold, now we know ‎that for the sin of afflicting this slave, all that evil hath come over us. Come then and let us ‎consult what we shall do concerning him, for why should we expose ourselves further to such ‎a terrible plague. And one of them said: Verily he hath told unto us to bring him back unto his ‎father, and now let us carry him back to the place he will designate, and we will take from his ‎family the price that we paid for him and go our way. And one answered, saying: Thy counsel is ‎very wise but we cannot do accordingly; for we have gone a great distance from his place and ‎we cannot turn away from our road. And still another said unto them: This is the counsel we ‎will now follow without further delay. We are going down unto Egypt this day, and there we ‎will sell him for a high price, and thus we will be delivered from his evil. And they were all ‎pleased with these words, and they continued their journey unto Egypt, taking Joseph along ‎with them. And after the sons of Jacob had sold Joseph unto the Midianites, their hearts beat ‎within them for their brother and they repented of what they had done, and they searched ‎for him to bring him back but they could not find him. And Reuben returned unto the pit ‎wherein Joseph had been in order to take him out and return him unto his father, and he ‎stood by the pit crying: Joseph, Joseph, but he heard not a word in answer. And Reuben ‎exclaimed: Poor Joseph he must have died for fright, or he hath been killed by one of the ‎serpents.‎ And Reuben went down into the pit to search for Joseph, but he could not find him in the pit, ‎and he came out again. And Reuben rent his garments and he said: The child is not here and ‎how can I comfort my father concerning him, if he be dead? And Reuben went to his brothers ‎and he found them grieving for Joseph and consulting in what manner they were to comfort ‎their father concerning him. And Reuben said unto them: Behold I have come to the pit, but ‎Joseph was not in it, and now what shall we say to our father, for my father will hold me alone ‎accountable for the youth. And his brothers answered unto him: Thus have we done, and our ‎hearts ached afterwards by reason of our action, and now we are seeking for a pretext how to ‎comfort our father concerning our brother. And Reuben said unto them: What is it that you ‎have done, to bring down the gray head of our father with sorrow into the grave? Verily the ‎thing that you have done is not good. And Reuben took his seat in their midst, and all of them ‎arose and swore to each other not to disclose a word unto Jacob and they said: He who will ‎impart this to our father and his household or who will say a word concerning it to any of the ‎people of the land, we will all unite against him and kill him. And the sons of Jacob were afraid ‎of each other from the smallest to the greatest, and they never spoke a word concerning the ‎matter; but they kept it concealed in their hearts. And they sat down together to counsel, to ‎come to a conclusion as to what they would tell unto their father. And Issachar said unto them: ‎Here is an advice for you if it pleaseth you to act accordingly: Take ye Joseph’s coat and tear it ‎up, and slaughter a kid of the goats and dip the coat in its blood, and send it to our father. And ‎he will see it and say, an evil beast hath devoured him, and therefore the coat is torn and ‎bloody, and by doing this thing we will free ourselves from our father's reproaches. And the ‎words of Issachar pleased them well, and they agreed to act upon his advice. And they took ‎quickly Joseph’s coat and they tore it, and they killed a kid from the goats, and they dipped the ‎coat in its blood, and they trampled the coat in the dust. And they forwarded the coat to their ‎father through Naphtali, and they instructed him to speak according to these words: We had ‎gathered in the cattle, and when we reached a little ways beyond Shechem, we found this ‎coat on the road in the wilderness dipped in blood and covered with dust; and now recognize ‎the coat whether it be the coat of thy son or not.‎ And Naphtali came unto his father, and he gave unto him the coat, and spoke unto him ‎according to the instruction of his brothers. And when Jacob saw the coat he recognized it, and ‎he fell to the ground silent like a rock. And afterwards he rose up and cried out, in a weeping ‎voice: That is the coat of my son Joseph! And Jacob sent hastily one of his servants to his sons, ‎and he met them coming along the road with the sheep. And the sons of Jacob came unto ‎their father towards evening, with their garments torn and dust upon their heads, and they ‎met their father weeping and lamenting with a loud voice. And Jacob said unto his sons: Will ‎you not tell me all about the misfortune that hath befallen me so suddenly to-day? And they ‎answered unto Jacob their father saying: After having gathered in the sheep, we went on our ‎road towards the city of Shechem in the wilderness, and we found this coat full of blood and ‎dust, and we recognized the coat, and we forwarded it unto thee that thou mightst recognize ‎it likewise. And when Jacob heard the words of his sons, he cried out with a powerful voice, ‎and he said: It is my son’s coat; an evil beast hath devoured him; Joseph is without doubt rent ‎in pieces. For I have sent him to-day unto you to inquire after your peace and the welfare of ‎the sheep, and to bring me back word from you. And he went according to my orders, and this ‎evil hath come over him, while I thought my son is with you. And the sons of Jacob answered, ‎saying: He hath never reached us, and we have not seen him from the day we have left thee ‎even until now. And Jacob rent his clothes and put sackcloth upon his loins, and he wept ‎bitterly and he mourned for his son, lamenting in these words: Oh Joseph, Joseph my son, ‎behold I have sent thee to in quire for the peace of thy brothers and thou hast been torn into ‎pieces, and through me this hath befallen thee. It grieveth me for thy sake, my son Joseph, oh ‎it grieveth me! How sweet hast thou been unto me while living, and how bitter is thy death ‎unto me! Would that I had died in thy stead to-day, oh my son, for it grieveth me exceedingly ‎for thee, oh my son. Oh my son, my son, Joseph, my son, where art thou and where is thy ‎soul? Awake oh awake from thy place and come and see my affliction concerning thee, oh my ‎son! Come and count the tears of my eyes flowing down my cheeks, and bring them before ‎the Lord that his anger may turn away from me. Oh my son how hast thou fallen, in a manner ‎as no man hath ever perished from the beginning of the world, even unto this day. For thou ‎hast fallen by the hand of a cruel enemy, but I know that this hath happened unto thee on ‎account of my many sins. Arise, oh my son, awake and see the bitterness of my agony ‎concerning thee! But verily I have not caused thee to grow and I have not formed thee, and I ‎have not given unto thee a spirit and a soul, for it was God who hath created thee, and he hath ‎built up thy bones, and invested them with flesh and breathed into thy nostrils a breath of life, ‎and he gave thee unto me. And the same God that hath given thee unto me hath taken thee ‎away from me now, and this hath befallen thee to-day, and all the works of God are good.‎ And Jacob kept on lamenting in this manner and he wept bitterly, and he fell to the ground ‎and was silent. And all the sons of Jacob saw their father's agony, and they repented of what ‎they had done, and they also wept bitterly. And Judah arose and lifted up the head of his ‎father, and he placed it upon his knees, and he removed his father's tears from his cheeks. ‎And Judah wept a fearful weeping, with his father's head upon his lap silent like a rock. And all ‎the sons of Jacob and all his servants and all his daughters rose up and surrounded him to ‎comfort him; but he refused to be comforted. And the news reached Isaac, the son of ‎Abraham, Jacob's father, and he and his household wept bitterly for Joseph. And Isaac left his ‎home in Hebron and his men with him, and they came to comfort Jacob; but he refused to be ‎comforted. And afterwards Jacob rose up from the ground with the tears streaming down his ‎face, and he said unto his sons: Arise and take your swords and your bows and go into the field ‎to search for the body of my son, and bring it unto me and I will bury it. And, I pray ye, to ‎search likewise among the beasts and hunt them down, and the one you meet first seize it ‎and bring it unto me, peradventure the Lord will see my misery this day and grant you to find ‎the one that hath torn my son, and bring it unto me that I may avenge on it the death of my ‎son. And the sons of Jacob did according to the command of their father, and they rose early in ‎the morning and they took each his sword and his bow, and they went unto the field to hunt ‎the beasts. And when they came unto the wilderness, and behold a wolf came towards them, ‎and they seized him and they brought him unto their father saying: This is the first beast we ‎met, and we have brought him unto thee according to thy commandment, but the body of thy ‎son we could not find. And Jacob took the beast from the hands of his sons, and he cried out ‎once more with a terrible voice, and he seized the beast with one hand and he spoke unto the ‎beast in the bitterness of his heart, saying: Why hast thou devoured my son Joseph, and how ‎didst thou not fear the Lord of the earth to bring over me such grief concerning my son ‎Joseph'? And thou hast devoured my son without any cause, for he hath not wronged thee, ‎and thou hast brought guiltiness over me on his account, and now therefore the Lord will ‎always find him that deserveth punishment.‎ And the Lord opened the mouth of the beast in order to comfort Jacob with its words, and it ‎answered unto Jacob and it spake these words: As God liveth who hath created me in the ‎earth, and as thy soul liveth, oh my master, I have not seen thy son nor have I torn him to ‎pieces. . But I am coming from a distant land likewise seeking my son, and as it hath happened ‎unto thee and thy son, even so it hath happened unto me and my son. And it is now ten days ‎since I have come unto this land in search of my son, who hath left me and I know not where ‎he is, and whether he be dead or alive. And when I came to-day unto the field to seek my son, ‎thy sons found me and they seized me, adding grief to my grief, and they brought me to thee ‎this day; and I have spoken unto thee all concerning my affairs. And now, oh son of man, ‎behold I am in thy hands and thou canst do unto me as it seem eth best in thine eyes, this day, ‎but as the Lord liveth who hath created me in the earth, I have not seen thy son, neither have ‎I torn him to pieces, nor has ever human flesh entered my mouth all the days of my life. And ‎when Jacob heard the words of the beast he was greatly astonished, and he released the ‎animal and it went away. And Jacob continued weeping and lamenting for Joseph, and he ‎mourned over his son many days. And the Ishmaelites who bought Joseph from the ‎Midianites who had bought him from his brothers went with Joseph unto Egypt. And when ‎they reached the boundaries of Egypt they met with four men of the sons of Elam, the son of ‎Abraham, who came on their way from Egypt. And the Ishmaelites said unto them: Would you ‎not like to buy this slave from us? And they said: Give him unto us. And they delivered Joseph ‎unto them and they examined him and they saw that he was a lad of very fine appearance and ‎they bought him for nine shekels. And the Ishmaelites went on their journey into Egypt, and ‎the Midianites returned like wise to Egypt on the same day. And they said to each other: ‎Behold we have heard that Potiphar, an officer of Pharaoh’s, captain of the guards, is seeking a ‎good servant to stand before him and to minister unto him and to take charge of his house and ‎all belonging unto him. And now let us go and sell him unto him as this is precisely the servant ‎he wants, and he will pay us for him whatsoever we desire. And those Midianites came unto ‎the house of Potiphar, saying unto him: We have heard that thou desirest to procure a good ‎servant to attend thee. Behold we have with us a servant according to thy desire, and if thou ‎canst give unto us what we ask for him, we will sell him unto thee. And Potiphar said unto ‎them : Bring him into my presence, and if he pleaseth me then I will pay for him whatsoever ‎you ask for him. And the Midianites brought Joseph before Potiphar, and Potiphar saw him ‎and he pleased him exceedingly,‎ and Potiphar said unto them: Name the value of that youth. And they said: We want for him ‎four hundred pieces of silver. And Potiphar said unto them: I am ready to pay you the amount ‎if you will bring unto me him that hath sold the youth unto you and inform me concerning his ‎affairs; peradventure he hath been stolen, for the youth is neither a slave nor the son of a ‎slave, for I see noble blood within him. And the Midianites went away and they brought the ‎Ishmaelites who had sold Joseph unto them, and the Ishmaelites said unto Potiphar: He is a ‎slave, and we have sold him unto these men. And when Potiphar heard their words he paid ‎the silver unto the Midianites and they went away and the Ishmaelites returned likewise to ‎their place. And Potiphar took Joseph and he brought him into his house and he served ‎Potiphar. And Joseph found grace in Potiphar’s eyes, and he trusted in him, and he made him ‎overseer in his house and all that he had Potiphar surrendered into his care. And the Lord was ‎with Joseph and he was a prosperous man and the Lord blessed the house of Potiphar for ‎Joseph’s sake, and he left all that he had in Joseph’s hand. And Joseph was all-in-all, and upon ‎his command everything was done in Potiphar’s house. And Joseph was eighteen years of age, ‎a youth of beautiful eyes and pleasant appearance, and there was not his like in the whole ‎land of Egypt. At that time when Joseph was in his master's house, coming in and going out ‎and attending to his master's affairs, Zulycah, his master's wife, lifted up her eyes unto Joseph, ‎and she beheld his comely appearance, and his beauty tempted her heart. And her soul ‎became attached unto Joseph, and she beguiled him and persuaded him day after day, but he ‎would not lift up his eyes to look at his master's wife. And Zulycah said unto him: How comely ‎is thy appearance and how graceful thy figure. Verily I have looked at all the servants, but I ‎could not find one as fair as thou art. And Joseph replied unto her: He who hath created me ‎hath created likewise all the sons of man. And she said unto him: How beautiful are those eyes ‎of thine and thou hast captivated with them all the inhabitants of Egypt, men and women ‎alike. And he said unto her: Verily they are beautiful while alive, but if thou wert to see them ‎in the grave thou wouldst tremble before them. And she continued: How pleasant and sweet ‎are thy words, do take the harp which is in the house and play with thy hands and let us hear ‎thy voice. And Joseph said: How pleasant and sweet are my words when I sing the praises and ‎the glory of my Lord.‎ And she continued: Oh how beautiful is the hair of thy head! Go and take the golden comb ‎which is in the house and dress thy hair with it. And he said unto her: How long wilt thou ‎continue to speak unto me in such words. Cease talking unto me and attend to thy work about ‎the house. And she replied: There is no work to be done by me about the house, save what ‎thou mightst bid me do. And in spite of all that, she could not attract Joseph, nor would he look ‎up unto her but he kept his eyes fixed upon the ground. And Zulycah's heart was yearning for ‎Joseph to lie with her, and once upon a time when Joseph attended to his duties within the ‎house, Zulycah came and seated herself before him, and she continually tempted and enticed ‎him, but he would not lie with her, nor even look up unto her. And she said unto him: If thou ‎wilt not do according to my wishes, I will punish thee with the judgment of death and I will ‎place an iron yoke upon thee. And Joseph replied unto her: Verily, God who hath created me ‎releases the captives, and he will deliver me from thy prison and from thy judgment. And ‎when she saw that it was impossible to persuade Joseph, her heart was full of desire, for her ‎soul was fixed upon Joseph, and she fell into a hard sickness. And all the women of Egypt came ‎to visit her and they said unto her: Why art thou so pale and emaciated? Surely thou lackest ‎nothing, for is not thy husband an honored officer and very great in the eyes of the king, and ‎can it be that thou lackest the least thing that thy heart may desire? And Zulycah answered ‎unto them: This day shall it be known unto you what hath reduced me to this sad condition, in ‎which you see me now. And Zulycah ordered her maidens to set meat before all the women ‎and to prepare a great feast for them, and all the women ate in Zulycah’s house, and she gave ‎them knives to peel their oranges and to eat them. And she commanded that Joseph be put ‎into costly garments and that he should appear before them. And Joseph came before them, ‎and behold, when the women saw him they could not turn their eyes from him, and all of ‎them cut their hands with the knives and the oranges were full of blood. And they noticed not ‎what they had done, being so deeply absorbed in admiring Joseph’s beauty, and they could ‎not turn their eyelids from Joseph’s face. And Zulycah saw what they had done and she said ‎unto them: What is it that you are doing? Behold, I have given you oranges that ye might eat ‎and now you have cut your hands all of you. And they looked at their hands and behold they ‎were bleeding and blood was flowing down upon their garments. And they said unto her: It is ‎because of this servant which thou hast in thy house, who hath charmed us and we could not ‎turn our eyelids from him through his beauty.‎ And she said unto them: Behold in the short moment that you have seen him this hath ‎occurred unto you and you could not withstand him, how much less can I do it, being always in ‎the house with him. And I see him day after day coming in and going out about the house, can ‎I then help my sickness or even my death on his account? And they said: Thy words are true, ‎for who can see this beautiful figure in the house and be indifferent. But is he not thy slave ‎and servant, wherefore then dost thou not tell what thou hast in thy heart, and why allowest ‎thou thy soul to perish on that account? And she said unto them: I am forcing myself daily to ‎entice him, but he does not heed my words, and I assure him of all that is good, but he does ‎not mind, and therefore I have fallen sick even as you see me this day. And Zulycah was very ill ‎through her desire for Joseph, and her love sickness weighed heavily upon her, but the people ‎of Zulycah's household, and her husband knew nothing of the matter and that Zulycah was sick ‎out of her love to Joseph. And all the people of her household asked her: Why art thou so ‎emaciated and sick whereas thou lackest not the least thing? And she said unto them: I know ‎not the illness that is growing upon me day after day. And all the women and her friends came ‎to visit her daily and they spoke unto her, saying: This is certainly caused through thy love for ‎Joseph; entice him then and use force against him, peradventure he will listen unto thee and ‎remove thy impending death. And Zulycah became more seriously ill and she grew poorer with ‎every coming day until she had no more strength in her to stand up. And one day, while ‎Joseph was attending to his work in the house, Zulycah came in secretly and threw herself ‎suddenly upon him, and Joseph used force to free himself from her and he cast her to the ‎ground. And Zulycah wept before him on account of the passion within her heart, and she ‎entreated him, and tears gushed down her cheeks, and she spoke unto him in weeping and ‎supplication, saying: Hast thou ever seen, or heard, or known of a woman more beautiful or ‎better than myself, that she would speak unto thee day after day and become so reduced by ‎sickness through love to thee, and ready to bestow all these honors upon thee, and still thou ‎dost not listen unto my voice? And if thou be afraid of thy master, that he might punish thee, ‎as the king liveth no harm shall befall thee in this matter. Do then listen unto me and gratify my ‎desire for the honor which I have shown thee, and free me from this disease; for why should I ‎die on thy account? And when she ceased speaking Joseph answered unto her saying: Get ‎thee from me and leave that matter to my master. Behold my master wotteth not what is with ‎me in the house and he hath committed all that he hath into my hand. And he hath bestowed ‎upon me great honors in his house and he hath made me overseer over his house and he hath ‎elevated me, for there is none greater in this house than I. Neither hath he kept back anything ‎from me but thou, because thou art his wife, and how then can I do this great wickedness and ‎sin against God and against thy husband, to do this thing in my master's house? ‎ Now ‎therefore abandon me, and do no more speak unto me such words, for I will surely not listen ‎unto thy voice. And Zulycah would not hearken unto his voice, but she enticed him day after ‎day to give ear unto her. And after this the river of Egypt became full above all its sides, and all ‎the people of Egypt, and the king with his princes, went out to see it amidst music and dancing, ‎for there is great rejoicing and a great holiday in Egypt whenever the sea Shichor overfloweth ‎and they go thither to make merry the whole day. And when the Egyptians went forth to the ‎river, to rejoice according to their custom all the people of Potiphar’s house hold went along. ‎But Zulycah would not go, for she said: I am quite ill, and she remained at home all alone in ‎order to find an opportunity of meeting Joseph that day. And when all had left and Zulycah ‎was alone in the house, she arose and went up into the temple of the house, and she put on ‎her garments, like the garments of a queen, and she placed upon her head an ornament of ‎precious stones, made of onyx stones set in silver and gold and she beautified her face and ‎body with all sorts of mixtures used by women, and she perfumed the temple and the entire ‎house with cassia and frankincense, and she scattered myrrh and aloes all over the temple, ‎and then she seated herself at the door of the temple in the passage of the house where ‎Joseph had to pass in order to do his work. And behold Joseph returned from the field to do ‎his master's work in the house and he entered his house, and when he came to the place ‎where he had to pass, he saw Zulycah’s work and he turned backwards. And when Zulycah ‎saw that Joseph went back she called unto him saying: What is the matter with thee Joseph 2 ‎Come to do thy work, and I will clear the way before thee until thou shalt have passed unto ‎thy seat. And Joseph returned to the house and passed on to his seat to do the work of his ‎master as usual, and behold Zulycah came and stood before him in queenly garments and the ‎perfume of her clothes reached into the distance. And she seized Joseph suddenly and she ‎said unto him: As the king liveth, if thou wilt not gratify my desire thou shalt die this day.‎ And she stretched out her other hand hastily and she drew a sword from under her garments ‎and she placed it upon Joseph’s neck and she said: Arise now and gratify my wishes or else ‎thou diest this very day. And Joseph was afraid of her and her action and he rose up to flee ‎from her. But she had taken hold upon the front of his garments and when Joseph fled in ‎terror, the garment which Zulycah had seized was torn, and Joseph left the garment in ‎Zulycah’s hand and ran away into the street, because he was afraid. And when Zulycah saw ‎that Joseph’s garments were torn and he had left them in her hands and fled, she was afraid ‎lest the matter might become known concerning her, and she rose up and acted cunningly, ‎and she removed the costly garments from herself and put on her other garments. And she ‎took Joseph’s garment and laid it near her and she went back to the place where she sat ‎during her sickness, before the people of her household had gone to the river, and she called ‎unto a youth who came into the house and she commanded him to go and summon the ‎people of her household into her presence. And when she saw them she spoke unto them in ‎a loud lamenting voice: Behold the Hebrew whom your master hath brought into my house ‎hath come to me this day to lie with me. And when you had left he came into the house, and ‎seeing that no one was in the house with me he came to forcibly lie with me. And I took hold ‎upon his garments and tore them and I cried out against him with a loud voice. And when I had ‎lifted up my voice he was in fear of his life and he left his garments before me and he fled into ‎the street. And the people of the house said not a word, but their anger was burning within ‎them against Joseph, and they went to their master and they told unto him the words of his ‎wife. And Potiphar came home with a raging wrath and his wife cried out to him saying: What is ‎it that thou hast done unto me, to bring into my house a Hebrew servant, for he came unto ‎me this day to sport with me, and after this manner did thy servant do unto me? And when ‎Potiphar heard the words of his wife he commanded his servants to take Joseph to give unto ‎Joseph a terrible beating and they did so unto him. And whilst they were beating him Joseph ‎cried out with a loud voice and he lifted up his eyes unto the heavens and he said: Oh Lord my ‎God thou knowest that I am innocent in this matter and why shall I die this day through a ‎falsehood by the hands of these uncircumcised and wicked men whom thou knowest? And ‎whilst Potiphar’s men were beating Joseph he kept on weeping and crying. And there was ‎present a child only eleven months old, and the Lord opened the mouth of that child and he ‎spoke these words before the men of Potiphar who were beating Joseph: What have you to ‎do with this man and why do you inflict upon him this great evil? My mother hath spoken ‎falsehoods and hath stated lies for such was the translation. And the child related unto them ‎correctly all the things that had happened and all the words which Zulycah spoke unto Joseph ‎day after day he told unto them.‎ And when the child had finished speaking he became silent. And all - the men heard the words ‎of the child and they were greatly astonished at the child’s words. And Potiphar was ‎exceedingly ashamed at the words of his son and he ordered his men not to beat Joseph any ‎longer, and the men ceased beating him. And Potiphar took Joseph and he had him brought ‎for judgment before the priests, the king’s judges, and he said unto them: Pronounce ye ‎judgment over this slave for thus was his behavior. And the priests said unto Joseph: Why hast ‎thou done this thing unto thy master? And Joseph answered them, saying: Not so my lords, ‎but such is the matter. And Potiphar said unto Joseph: have I not put into thy hands all that is ‎mine? and I have not kept from thee the least thing but my wife; and how could thou do unto ‎me this evil? And Joseph replied, saying: Not so my lord, as the Lord liveth, and as thy soul ‎liveth, oh my master, there is no truth in the words, which thou hast heard from thy wife, but ‎these are the facts. Behold it is now a full year that I have been in thy house, hast thou seen in ‎me anything wrong, or the slightest thing whereby I could summon guilt upon my head? And ‎the priests said unto Potiphar: Do thou send we pray thee and let them bring the torn garment ‎of Joseph before us and let us see the rent within it. And if the garment be torn in front, ‎before his face, then she has seized upon him forcibly, to draw him unto her, and all that thy ‎wife hath spoken is a matter of deceit. And they brought Joseph’s garment before the priests, ‎that were the judges, and they examined it and behold the tear was in front of Joseph. And all ‎the priests who were the judges, knew at once that she hath assaulted him, and they said: ‎This slave is not under the judgment of death, for he hath not done anything wrong. But we ‎will sentence him to be cast into the prison on account of the report which hath gone forth ‎against thy wife through him. And Potiphar harkened unto their words, and he took Joseph ‎and placed him into the prison house, the place where the prisoners of the king were bound; ‎and he was in the prison for twelve years. And for all that, the wife of his master did not turn ‎from him, and she never ceased speaking unto Joseph day after day, that he should listen ‎unto her. And at the end of three months, Zulycah went once more unto Joseph into the ‎prison house, and she persuaded him to listen unto her. And Zulycah said unto Joseph: How ‎long wilt thou remain in this house? do but listen unto my voice, and I will release thee from ‎thy prison. “And Joseph answered unto her saying: It is better for me to remain in this house, ‎than to listen unto thy words, and transgress against God.‎ And she said unto him: If thou wilt not do my wishes, I will put out thine eyes, and I will put ‎additional chains upon thy feet, and I will surrender thee into the hands of such as thou hast ‎not known, neither yesterday nor day before yesterday. And Joseph replied unto her saying: ‎Behold the God of all the earth, he is able to deliver me from all that thou wouldst do unto me. ‎For he giveth sight to the blind and he freeth the captives and he preserveth the strangers ‎that are in the land they never knew. And it came to pass, when Zulycah saw that she could ‎not succeed in persuading Joseph to listen unto her, she ceased from going after him to entice ‎him. And Joseph was still bound in the prison house, and Jacob, the father of Joseph and all his ‎brothers, were still mourning and weeping for Joseph in those days; for Jacob refused to be ‎comforted concerning Joseph his son. And Jacob was crying and weeping and mourning for ‎Joseph all the time. And at that time in the year of Joseph’s going down to Egypt after his ‎brothers had sold him, Reuben the son of Jacob went to Timnah and he took unto him for a ‎wife Eliuram, the daughter of Avi the Canaanite, and he came to her. And Eliuram the wife of ‎Reuben conceived and bare him Hanoch, and Palu, and Chetzron and Carmi, four sons. And ‎Simeon his brother took his sister Dinah for a wife, and she bare unto him Memuel, and Yamin, ‎and Ohad, and Jachin and Zochar, five sons. And he came afterward to the Canaanitish Bunah, ‎the same Bunah whom Simeon took captive from the city of Shechem, and Bunah was before ‎Dinah and attended upon her, and Simeon came to her, and she bare unto him Saul. And ‎Judah went at that time to Adulam, and he came to a man of Adulam, and his name was Hirah. ‎And Judah saw there the daughter of a man from Canaan, and her name was Aliyath, the ‎daughter of Shua, and he took her, and came to her, and Aliyath bare unto Judah, Er, and ‎Onan and Shiloh; three sons. And Levi and Issachar went into the land of the east, and they ‎took unto themselves for wives the daughters of Jobab the son of Yoktan, the son of Eber. ‎And Jobab, the son of Yoktan, had two daughters; the name of the older was Adinah, and the ‎name of the younger was Aridah. And Levi took Adinah, and Issachar took Aridah, and they ‎came unto the land of Canaan, to their father's house, and Adinah bare unto Levi, Gershon, ‎and Kehath and Merari; three sons. And Aridah bare unto Issachar, Tola, and Puvah, and Job ‎and Shomron, four sons.‎ And after the death of Asher's wife he went and took Hadurah for a wife, and brought her to ‎the land of Canaan. And Serach her daughter he brought also with them, and she was three ‎years old; and the damsel was brought up in Jacob's house. And the damsel was of comely ‎appearance, and she went in the holy ways of the children of Jacob, and the Lord gave her ‎wisdom and understanding. And Hadurah, the wife of Asher, conceived and bare unto him ‎Yimnah, and Yishvah, and Yishvi and Beriah; four sons. And Zebulun went to Midian, and took ‎for a wife Merishah the daughter of Molad, the son of Abida, the son of Midian, and he ‎brought her to the land of Canaan. And Merushah bare unto Zebulun, Sered, and Elon and ‎Yachleel; three sons. And Jacob sent to Aram, the son of Zoba, the son of Terah, and he took ‎for his son Benjamin Mechalia the daughter of Aram, and she came to the land of Canaan to ‎the house of Jacob. And Benjamin was ten years old when he took Mechalia the daughter of ‎Aram for a wife. And Mechalia conceived and bare unto Benjamin, Bela, and Becher, and ‎Ashbel, and Gera and Naaman, five sons. And Benjamin went afterward and took for a wife ‎Aribath, the daughter of Shomron, the son of Abraham, in addition to his wife, and he was ‎eighteen years old; and Aribath bare unto Benjamin Achi, and Vosh, and Mupim, and Chupim, ‎and Ord; five sons.‎ And in those days Judah went to the house of Shem and took Tamar the daughter of Elam, the ‎son of Shem, to wife for his first born Er. And Er came to Tamar, and she became his wife, and ‎when he came to her he outwardly destroyed his seed, and his action was evil in the sight of ‎the Lord, and the Lord slew him. And it was after the death of Er, Judah’s first born, that Judah ‎said unto Onan: Go to thy brother's wife and marry her as the next of kin, and raise up seed to ‎thy brother. And Onan took Tamar and he came to her, and Onan also did like unto his brother, ‎and his work was evil in the sight of the Lord, and he slew him likewise. And when Onan died, ‎Judah said unto Tamar: Remain thou in thy father's house until my son Shiloh shall have grown ‎up. And Judah did no more delight in Tamar, to give her unto Shiloh, for he said: Perad venture ‎he will also die like his brothers. And Tamar rose up and went home and remained in her ‎father's house, and Tamar was in her father's house for some days. And at the revolution of ‎the year, Aliyath the wife of Judah died; and Judah was comforted for his wife, and Judah ‎went up with his friend Hirah to Timnah, to shear their sheep. And Tamar heard that Judah had ‎gone up to Timnah to shear the sheep, and that Shiloh was grown up, and Judah did not ‎delight in her, and she rose up and put off the garments of her widowhood, and she put a vail ‎upon her, and she covered herself entirely, and she went and sat in the public thoroughfare, ‎which is upon the road to Timnah. And Judah passed by and saw her, and he came to her, and ‎she conceived by him. And at the time of being delivered, behold, there were twins in her ‎womb; and he called the name of the first Perez, and the name of the second Zarah. In those ‎days Joseph was still bound in the prison house in the land of Egypt. That time the officers of ‎Pharaoh were standing before him, the chief butler, and the chief baker, which belonged to ‎the king of Egypt. And the butler took wine and placed it before the king to drink, and the ‎baker placed bread before the king to eat, and the king drank of the wine and ate of the ‎bread, he and his servants and his officers that ate at the table of the king. And whilst they ‎were eating and drinking, and the chief butler and the chief baker were sitting among them, ‎the princes of Pharaoh found many flies in the wine which the chief butler had brought, and ‎nitre stones were found in the bread of the chief baker.‎ And when Pharaoh saw what his officers had done unto him, he ordered them to be punished ‎and to be confined in the prison house. And the chief of the guards placed Joseph to wait on ‎Pharaoh's officers, and they were in confinement a full year. And at the end of the year both ‎of them dreamed dreams in one night in the place where they were imprisoned. And Joseph ‎came in unto them in the morning, and behold they were dejected. And Joseph asked ‎Pharaoh’s officers: Wherefore look ye so sadly to-day? And they said unto him: We have ‎dreamed a dream, and there is no interpreter for it. And Joseph said unto them: Relate ye ‎your dreams unto me and God will answer your peace as you desire. And the chief butler told ‎his dream unto Joseph, and he said: In my dream behold I have seen a great vine was before ‎me, and upon that vine I saw three branches, and they grew up suddenly, and they budded ‎and blossomed and the clusters thereof brought forth ripe grapes, and I took the grapes and I ‎pressed them into a cup and I gave the cup into Pharaoh’s hand and he drank. And Joseph said ‎unto him: The three branches that were on the vine are three days, and within three days the ‎king will command and will release thee and they will restore thee unto thy place, and thou ‎shalt deliver Pharaoh’s cup into his hand after the former manner when thou wast his butler. ‎But think thou on me and let me find grace in thine eyes, that thou wilt mention me unto the ‎king when it will be well with thee, and show mercy unto me, I pray thee, and bring me out of ‎this prison, for I have been stolen from the land of Canaan, and sold for a slave into this place, ‎and also what has been told unto thee concerning the wife of my master, is false, and they ‎have placed me into this pit without any cause. And the chief butler replied unto Joseph, ‎saying: If the king will do well with me as heretofore according to thy interpretation, I will do ‎unto thee all that thou desirest and I will get thee out of this pit. And when the chief baker saw ‎that the interpretation of Joseph was good, he approached Joseph likewise and related his ‎dream, saying unto him: In my dream I saw, and behold, I had three white baskets on my ‎head, and I saw, behold, in the uppermost basket there was of all manner of bake meats for ‎Pharaoh, and the birds did eat them out of the basket upon my head. And Joseph said unto ‎him: The three baskets that thou hast seen are three days; yet within three days shall Pharaoh ‎lift up thy head from off thee, and shall hang thee on a tree; and the birds shalt eat thy flesh ‎from off thee as thou hast seen in thy dream. And in those days the queen was delivered, and ‎on that very day she bare a son unto the king of Egypt. And when it was reported that the first ‎born son hath been born unto the king all Egypt rejoiced exceedingly, the princes of Pharaoh ‎as well as his servant.‎ And it was on the third day of his birth that Pharaoh made a feast for all his princes and ‎subjects, and the armies of the land of Zoan and of Egypt. And all the people of Egypt and all ‎the subjects of Pharaoh came to eat and to drink with the king at the feast of his son, and to ‎rejoice with the joy of the king, and all the princes of the king and his servants made merry at ‎that time through all the eight days of the feast, and they rejoiced with all sorts of instruments ‎with music and dancing in the house of the king. And the chief butler unto whom Joseph had ‎interpreted his dream, and who was restored by Pharaoh into his former place, forgot Joseph ‎and mentioned him not unto the king as he had promised unto him; for it was so ordained by ‎the Lord in order to punish Joseph for his trusting in man. And Joseph still remained in the ‎prison house for two more years, until he had fulfilled his twelve years. And Isaac, the son of ‎Abraham, was yet alive in those days, in the land of Canaan, being quite aged—one hundred ‎and eighty year...old. And his son Esau, Jacob's brother, was in the land of Edom, and he ‎acquired possessions in the midst of the sons of Seir, he as well as his sons. - And when Esau ‎heard that his father's dying days were approaching, he came with his sons and with his ‎household to Isaac, his father, into the land of Canaan. And Jacob and his sons departed ‎likewise from the place of their abode in Hebron, and all of them came unto Isaac, their father, ‎and there they met Esau and his sons in the tent. And Jacob and his sons seated themselves ‎before their father Isaac, and Jacob was yet mourning over Joseph his son. And Isaac said unto ‎Jacob: Bring thy sons unto me and I will bless them. And Jacob brought his eleven children into ‎the presence of Isaac, his father. And Isaac placed his hands on all the sons of Jacob and he ‎took hold of them and embraced them and kissed them, one by one, and Isaac blessed them ‎on that day, and he said unto them: God of your fathers may bless you and multiply your seed ‎like the stars of heaven in multitude. And the sons of Esau Isaac blessed likewise, saying: May ‎the Lord make you the fear and terror of all those that will see you, and of all your enemies. ‎And Isaac called unto Jacob and his sons, and all of them came and seated themselves before ‎Isaac, and Isaac said unto Jacob: The Lord, the God of all the earth spoke unto me saying: Unto ‎thy seed will I give this land to inherit it, if thy sons will observe my statutes and my ways, and I ‎will fulfill on them the oath which I have sworn unto Abraham, thy father. And now, my son, ‎teach thou thy children, and thy children’s children, to fear the Lord and to walk in the good ‎path which will be pleasing in the eyes of the Lord thy God. For if ye will observe the ways of ‎the Lord and his statutes, the Lord will also keep his covenant with Abraham concerning you, ‎and he will do well unto your seed through all the days. And when Isaac - had finished ‎instructing Jacob and his sons he died, and was gathered unto his people. And Jacob and Esau ‎fell upon the face of their father, Isaac, and they wept. And Isaac was one hundred and eighty ‎years old when he died in the land of Canaan, in Hebron.‎ And his sons carried him to the cave of Machpelah, which Abraham had bought from the sons ‎of Heth as a possession of a burial place. And all the kings of the land of Canaan went along ‎with Jacob and Esau to bury Isaac. And all the kings of the land of Canaan showed great honors ‎unto Isaac when he died. And the sons of Jacob and the sons of Esau went around barefooted, ‎going around, crying and lamenting until they reached, Kerjath-arba. And Jacob and Esau ‎buried their father Isaac in the cave of Machpelah, in Hebron, amidst exceedingly great honors ‎according to the funerals of kings. And Jacob with his sons and Esau with his sons and all the ‎kings of Canaan, mourned a great and heavy mourning over him, and after they buried him ‎they still mourned for him through many days. And it was at the death of Isaac that he left all ‎his cattle and all those belonging unto him unto his sons. And Esau said unto Jacob: Behold ‎here is all that our father hath left, and we will divide it into two parts, and I will take my ‎choice. And Jacob said let us do so. And Jacob took all that Isaac had left unto them in the land ‎of Canaan, the cattle and all the other property, and he divided it into two parts in the ‎presence of Esau and his sons, and said unto Esau : Behold all is here before thee, and now ‎select the half thou wishest to take. And Jacob said unto Esau: Listen now at my proposal. The ‎Lord God of heaven and of earth spoke unto our fathers, Abraham and Isaac, saying: Unto thy ‎seed shall I give this land to possess it forever. And now behold here is before thee all the ‎personal property of our father on one side, and the possession of Canaan on the other, and - ‎select whichever thou pleaseth. If thou wishest to have the land then take it for thee and thy ‎sons forever, and I will take all these riches; and if thou wishest these riches, then take them, ‎and I will have this land for me and my sons to possess it forever. And Nebayoth, Ishmael’s ‎son, was there with his sons in the land, and Esau went on that day, and he consulted him, ‎saying: Such and such was Jacob’s proposal unto me, and now give me thy advice, and I will act ‎accordingly. And Nebayoth said unto him: What are those words that Jacob hath spoken unto ‎thee? Behold all the sons of Canaan are dwelling in the land, and Jacob speaketh of possess ing ‎it with his seed forever, and now go thou and take all the riches of thy father, and leave unto ‎thy brother Jacob the land, according to his words. And Esau rose up and returned unto Jacob, ‎and he did according as he was advised by Nebayoth, Ishmael’s son. And Esau took all the ‎wealth that Isaac had left, the slaves and the cattle, and all the other property and of all that ‎great wealth he gave nothing unto Jacob. And Jacob took the entire land of Canaan, from the ‎river of Egypt even unto the Euphrates, as an inheritance forever for himself, and his sons and ‎his seed after him for all time.‎ And also the cave of Machpelah which was in Hebron, and which Abraham had bought from ‎Ephron, Jacob took for the possession of a burial ground for himself and his seed forever. And ‎Jacob wrote down all of these transactions into a book of sale and he sealed it and had it ‎testified to by trustworthy witnesses concerning everything. And these are the words which ‎Jacob wrote into the book, saying: The land of Canaan and all the cities of the Hittites and of ‎the Hivites, and of the Jebusites, the Amorites, and the Perizzites, and of the Gergasites, of all ‎the seven nations from the river of Egypt even unto the river Euphrates, and the entire city of ‎Hebron, to-wit, Kirjath-arba, and the cave that is in it, all these Jacob hath bought of Esau his ‎brother for value received, to possess and to inherit it for himself and his sons and his seed ‎after him forever. And Jacob took the book of sale, and the seal, the laws and the statutes, ‎and the public documents, and he placed them into an earthen vessel so that it be preserved ‎for many days, and he gave it into the hands of his sons. And Esau took all that his father had ‎left after his death, men and servants and camels and asses and oxen and sheep and gold and ‎silver and precious stones, all the wealth that belonged to Isaac, the son of Abraham. And Esau ‎left not the least thing of all the great wealth but he took it all, and he went into the land of ‎Seir, the Horite, and he returned with his sons and procured pos sessions in the midst of the ‎sons of Seir. And Esau never returned unto the land of Canaan after this day. And all the land ‎of Canaan was an inheritance to the sons of Israel forever, and Esau and his sons possessed ‎the mountain of Seir.‎

Quoting Commentary

Joshua bin Nun cursed those who built Jericho, similar to the Egyptians who could not live in their homes after the plagues, symbolizing death of their children. Jacob sent Benjamin back to Egypt, fearing they all might be dead.

Midrash BeChiddush on Pesach Haggadah, Magid, The Ten Plagues 18:40

36. “If you build a house, you shall not live in it.” (Deut. 28:30) We find that when Joshua bin Nun cursed the ones who built Jericho, he said, “he shall lay its foundations at the cost of his first-born, and set up its gates at the cost of his youngest.” (Josh. 6:26) He learned this curse from what happened to the Egyptians when they built their homes. Now that they had drowned and could not live in their homes, they were reminded that their children had died so that it was as if they were all dead. It is similar to what Jacob said when he sent Benjamin with his brothers back to Egypt so that it seemed all of them might be dead now. (This is a reference to Genesis 43:4 - And may El Shaddai dispose the man to mercy toward you, that he may release to you your other brother, as well as Benjamin. As for me, if I am to be bereaved, I shall be bereaved.”)

Targum

Both Onkelos and Targum Jonathan translate Genesis 43:4 similarly, stating that the brothers will go buy grain if Benjamin is sent with them.

Onkelos Genesis 43:4

If you will send our brother with us, we will go down and buy food [grain] for you.

Targum Jonathan on Genesis 43:4

If thou wilt send our brother with us, we will go down and buy corn for thee;

וְאִם־אֵינְךָ֥ מְשַׁלֵּ֖חַ לֹ֣א נֵרֵ֑ד כִּֽי־הָאִ֞ישׁ אָמַ֤ר אֵלֵ֙ינוּ֙ לֹֽא־תִרְא֣וּ פָנַ֔י בִּלְתִּ֖י אֲחִיכֶ֥ם אִתְּכֶֽם׃ 5 J but if you will not let him go, we will not go down, for that man said to us, ‘Do not let me see your faces (Do not let me see your faces See note at v. 3.) unless your brother is with you.’”
In Genesis 43:1, Jacob is reluctant to send Benjamin to Egypt, but the brothers argue that they cannot go down without him as the man in Egypt said they would not see his face without Benjamin. Bereshit Rabbah 91:10 emphasizes the necessity of bringing Benjamin to Egypt due to the severe famine, with Judah offering to guarantee his safety and take responsibility for his return. The Targum highlights that they will not go down to Egypt unless Benjamin is sent with them.

Commentary

In Genesis 43:1, JPS 1985 Footnotes state "Do not see my face." Rav Hirsch on Torah explains in Genesis 43:5 that Jacob was shown the compelling necessity. Steinsaltz on Genesis 43:5 highlights that they will not go down unless Benjamin is sent with them, as the man said they would not see his face without him.

JPS 1985 Footnotes, Genesis 43:1

Lit. “Do not see my face.”

Rav Hirsch on Torah, Genesis 43:5:1

Damit war Jakob die zwingende Notwendigkeit dargetan.

Steinsaltz on Genesis 43:5

But if you do not send him, we will not go down, for the man said to us: You shall not see my face unless your brother is with you.

Midrash

In Bereshit Rabbah 91:10, the text discusses the severe famine in the land and the demand for Benjamin to be brought to Egypt. The brothers argue with Jacob about the necessity of bringing Benjamin, with Judah offering to guarantee his safety. Jacob questions why they revealed the existence of another brother to Joseph, and the brothers reflect on how Joseph knew so much about their family. The text emphasizes the importance of bringing Benjamin to Egypt to ensure the survival of the family, with Judah taking responsibility and offering to bear the consequences if he fails to return with Benjamin.

Bereshit Rabbah 91:10

“The famine was severe in the land” (Genesis 43:1). “It was, when they had consumed the grain that they had brought from Egypt, their father said to them: Return, acquire a little food for us” (Genesis 43:2). “Judah said to him, saying: The man forewarned us, saying: You shall not see my face, unless your brother is with you” (Genesis 43:3). “If you send our brother with us, we will go down and acquire food for you” (Genesis 43:4). “But if you will not send him, we will not go down, for the man said to us: You shall not see my face unless your brother is with you” (Genesis 43:5). “The famine was severe… It was, when they had consumed…Judah said to him… If you send… But if you will not send…” – They said to [Jacob]: What, will he say to us reasonable matters and we respond to him with nonsense? (They argued to Jacob that Joseph had made a reasonable demand by saying that they should bring Benjamin to Egypt in order to prove the veracity of their claims. If the brothers were to return without Benjamin, and say that they could not bring him lest he be harmed along the way, Joseph could be expected to reject that explanation as nonsensical. ) “Israel said: Why have you done me wrong, to tell the man that you have another brother?” (Genesis 43:6). “Israel said: Why have you done me wrong…” – Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: Jacob never spoke nonsense. (Jacob never attributed his troubles to chance; he always realized that God was directing the events of his life – except for on this occasion (Etz Yosef). ) Rather, this is what the Holy One blessed be He said: ‘I am involved in crowning his son in Egypt, and he says: “Why have you done me wrong?”’ That is what is said: “[Why do you say, Jacob…]: My way is hidden from the Lord, and from my God” (Isaiah 40:27). “They said: The man asked regarding us and regarding our relatives, saying: Is your father still alive? Do you have a brother? We told him regarding those matters; could we know that he would say: Bring your brother down?” (Genesis 43:7). “They said: The man asked [regarding us and regarding our relatives]” – Rabbi Abba bar Kahana said: He revealed to us even the wood of our cradles. (The word “our relatives [moladtenu]” can also be understood to mean “our birthplace” or “the conditions of our birth." Joseph knew what their cradles had been made out of, and asked if they still existed (Etz Yosef). ) “Judah said to Israel his father: Send the lad with me, and we will arise and go, and we will live, and not die, both we, and you, and our children” (Genesis 43:8). “I will guarantee him; from me you can demand him; if I do not bring him back to you, and present him before you, I will have sinned to you forever” (Genesis 43:9). “Judah said to Israel his father” – it is preferable for one person to be in a state of uncertainty than for all of us to be in a state of certainty. (If Benjamin does not accompany us, we will all certainly starve to death.) “I will guarantee him…forever [kol hayamim]” – this is the World to Come, which is entirely day [shekulo yom]. (I will have sinned against you even in the World to Come.)

Targum

If you do not send him, we will not go down, for the man said we cannot see his face without your brother.

Onkelos Genesis 43:5

But if you will not send [him] we will not go down; for the man said to us, You had better not see my face unless your brother is with you.

Targum Jonathan on Genesis 43:5

but if thou wilt not send (him), we will not go down; for the man told us, You shall not see the sight of my face unless your brother be with you.

וַיֹּ֙אמֶר֙ יִשְׂרָאֵ֔ל לָמָ֥ה הֲרֵעֹתֶ֖ם לִ֑י לְהַגִּ֣יד לָאִ֔ישׁ הַע֥וֹד לָכֶ֖ם אָֽח׃ 6 J And Israel said, “Why did you serve me so ill as to tell the man that you had another brother?”
Jacob, referred to as "Israel" when rising to the occasion, reproaches his sons for mentioning Benjamin unnecessarily, leading to trouble. In Shemot Rabbah 18:6, God compares smiting Egypt to a king rescuing his son from barbarians. Bereshit Rabbah 91:10 shows Judah offering to guarantee Benjamin's safety forever. Barukh SheAmar on Pesach Haggadah explains how the Egyptians accused the Israelites of evil actions to justify their mistreatment. In Targum Jonathan on Genesis 43:6, Israel questions why his sons revealed the existence of another brother to the man they were dealing with.

Commentary

Jacob, feeling distressed and uncertain, is referred to as "Jacob" until he realizes the necessity of sending Benjamin to Egypt for food, at which point he is called "Israel" as he rises to the occasion. The unnecessary mention of Benjamin by his sons brings trouble, as noted by Israel's reproach.

Rav Hirsch on Torah, Genesis 43:6:1

ויאמר ישראל. Bis dahin, seit Josefs Verlust, immer יעקב Denn יעקב bezeichnet den gedrückten Gemütszustand, in welchem der Mensch sich abhängig, sinkend, und den Verhältnissen "nachhinkend" fühlt, ihnen nicht vorangehen kann, sondern sich von ihnen ins Schlepptau nehmen lässt. Der wahre Jude fühlt sich aber nur so lange gedrückt, als er nicht weiß, was er tun soll. Nur zwei Dinge drücken den rechtschaffenen Juden: 1) Schuld, 2) Zweifel über das, was er zu tun habe, nicht über das, was kommen könne. So lange Jakob im Zweifel war und glaubte, Benjamin nicht schicken zu dürfen, so lange erscheint er als יעקב. Von dem Augenblick aber, wo er die zwingende Notwendigkeit klar vor Augen hatte — Benjamins Leben war ebenso in Gefahr, wenn er dableiben, als wenn er mitgehen sollte — richtet er sich auf und ist ישראל. Sobald der Jude weiß, daß er mit menschlichen Kräften nicht mehr helfen kann, also- bald heißt es ihm: גול על ד׳ וגו׳, was dir zu schwer ist, "wälze" Gott zu. Eben das Schwere, aber Unabweisliche, übt er mit frischem gehobenen Mute; denn eben da, wo der Mensch nicht ausreicht, beginnt ihm die "Herrschaft Gottes" die ihm sein Name verbürgt. Er hat darum auch ferner keine Klage mehr, sondern nur noch den "ישראל" Vorwurf, daß sie unnötiger Weise ihres jüngeren Bruders gegen den ägyptischen Gewalthaber erwähnt.

Steinsaltz on Genesis 43:6

Israel, Jacob, once again said: Why have you harmed me, to tell the man that you have another brother? What possible reason could there have been for you to have even mentioned your younger brother? Your unnecessary comment brought about all this trouble.

Midrash

In Shemot Rabbah 18:6, God tells Moses to inform Israel that He will smite Egypt, using a comparison to a king rescuing his son from barbarians who initially honored him but later enslaved him. In Bereshit Rabbah 91:10, Jacob's sons argue that Joseph's demand for Benjamin to prove their honesty is reasonable, with Judah offering to guarantee Benjamin's safety and take responsibility forever, symbolizing the World to Come.

Bereshit Rabbah 91:10

“The famine was severe in the land” (Genesis 43:1). “It was, when they had consumed the grain that they had brought from Egypt, their father said to them: Return, acquire a little food for us” (Genesis 43:2). “Judah said to him, saying: The man forewarned us, saying: You shall not see my face, unless your brother is with you” (Genesis 43:3). “If you send our brother with us, we will go down and acquire food for you” (Genesis 43:4). “But if you will not send him, we will not go down, for the man said to us: You shall not see my face unless your brother is with you” (Genesis 43:5). “The famine was severe… It was, when they had consumed…Judah said to him… If you send… But if you will not send…” – They said to [Jacob]: What, will he say to us reasonable matters and we respond to him with nonsense? (They argued to Jacob that Joseph had made a reasonable demand by saying that they should bring Benjamin to Egypt in order to prove the veracity of their claims. If the brothers were to return without Benjamin, and say that they could not bring him lest he be harmed along the way, Joseph could be expected to reject that explanation as nonsensical. ) “Israel said: Why have you done me wrong, to tell the man that you have another brother?” (Genesis 43:6). “Israel said: Why have you done me wrong…” – Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: Jacob never spoke nonsense. (Jacob never attributed his troubles to chance; he always realized that God was directing the events of his life – except for on this occasion (Etz Yosef). ) Rather, this is what the Holy One blessed be He said: ‘I am involved in crowning his son in Egypt, and he says: “Why have you done me wrong?”’ That is what is said: “[Why do you say, Jacob…]: My way is hidden from the Lord, and from my God” (Isaiah 40:27). “They said: The man asked regarding us and regarding our relatives, saying: Is your father still alive? Do you have a brother? We told him regarding those matters; could we know that he would say: Bring your brother down?” (Genesis 43:7). “They said: The man asked [regarding us and regarding our relatives]” – Rabbi Abba bar Kahana said: He revealed to us even the wood of our cradles. (The word “our relatives [moladtenu]” can also be understood to mean “our birthplace” or “the conditions of our birth." Joseph knew what their cradles had been made out of, and asked if they still existed (Etz Yosef). ) “Judah said to Israel his father: Send the lad with me, and we will arise and go, and we will live, and not die, both we, and you, and our children” (Genesis 43:8). “I will guarantee him; from me you can demand him; if I do not bring him back to you, and present him before you, I will have sinned to you forever” (Genesis 43:9). “Judah said to Israel his father” – it is preferable for one person to be in a state of uncertainty than for all of us to be in a state of certainty. (If Benjamin does not accompany us, we will all certainly starve to death.) “I will guarantee him…forever [kol hayamim]” – this is the World to Come, which is entirely day [shekulo yom]. (I will have sinned against you even in the World to Come.)

Shemot Rabbah 18:6

God said to Moses: ‘Tell Israel what you [all] should be doing, [and say:] You should know that He will smite Egypt,’ as it is stated: “The Lord will pass to smite Egypt, [and He will see the blood on the lintel, and on the two doorposts, and the Lord will pass over the door, and will not allow the destroyer to come to your houses to smite you]” (Exodus 12:23). Rabbi Levi said: What is “the Lord will pass [ve’avar]”? The Holy One blessed be He said: ‘I will renege [over] on what I said.’ This is analogous to a king whose son went to a barbaric foreign country. The barbarians stood and received him and crowned him king over them. The king heard and said: ‘What honor can I accord to these [people] who exalted my son and crowned him king over them? I will call the name of that province after my son.’ Sometime later, they reconsidered and cursed the king’s son and enslaved him. The king said: ‘I will renege on the honor that I accorded them; I will go out and wage war against them and rescue my son.’ Similarly, Joseph descended to Egypt and they received him and crowned him king over them, as it is stated: “Joseph was the ruler over the land” (Genesis 42:6). They honored Jacob, as it is stated: “Egypt wept for him seventy days” (Genesis 50:3). The Holy One blessed be He said: What honor will I accord Egypt? I will call it by the name of the Garden of Eden, as it is stated: “Like the garden of the Lord, like the land of Egypt” (Genesis 13:10). When they changed their minds and enslaved [the Israelites], the Holy One blessed be He said: “I will pass through the land of Egypt” (Exodus 12:12). I am reneging on that honor and I will render it desolation, as it is stated: “Egypt will become desolation” (Joel 4:19).

Quoting Commentary

In Barukh SheAmar on Pesach Haggadah, Magid, First Fruits Declaration 7:1, the commentary explains that the Egyptians accused the Israelites of evil actions in order to justify their oppression, making them appear evil before other nations. This allowed them to feel justified in their mistreatment of the Israelites.

Barukh SheAmar on Pesach Haggadah, Magid, First Fruits Declaration 7:1

And the Egyptians did evil to us and they oppressed us: (Deuteronomy 26:6) Generally the Hebrew expression for doing evil to someone is “Haray’ah li...” such as Genesis 43:6: “lama harayotem lee?” “Why have you treated me so ill?” Wherever this verb “hayraya” is used it usually is followed by the prefix “Lamed” except for here. In Deuteronomy we read “Vayarayu otanu,” a word beginning with the prefix “et.” The Maggid understands this to mean not ‘they did evil to us” but rather “they made us appear evil.” The Egyptians were concerned that the other nations would accuse Egypt of treating the Israelites poorly without good reason so they accused Israel of all types of evil actions in order to justify their oppression. In this way they hoped that the other nations would think their behavior toward the Israelites was justified. He would translate this expression “They made us appear evil before the other nations.” Having portrayed the Israelites in this way, then they felt that they were justified in oppressing the Children of Israel.

Targum

Israel questioned why his sons had revealed the existence of another brother to the man they were dealing with [Onkelos Genesis 43:6, Targum Jonathan on Genesis 43:6].

Onkelos Genesis 43:6

Yisrael said, Why did you do such harm to me, by telling the man that you had another brother.

Targum Jonathan on Genesis 43:6

And Israel said, Why did you do me evil in showing the man that you had yet a brother?

וַיֹּאמְר֡וּ שָׁא֣וֹל שָֽׁאַל־הָ֠אִ֠ישׁ לָ֣נוּ וּלְמֽוֹלַדְתֵּ֜נוּ לֵאמֹ֗ר הַע֨וֹד אֲבִיכֶ֥ם חַי֙ הֲיֵ֣שׁ לָכֶ֣ם אָ֔ח וַנַּ֨גֶּד־ל֔וֹ עַל־פִּ֖י הַדְּבָרִ֣ים הָאֵ֑לֶּה הֲיָד֣וֹעַ נֵדַ֔ע כִּ֣י יֹאמַ֔ר הוֹרִ֖ידוּ אֶת־אֲחִיכֶֽם׃ 7 J They replied, “But the man kept asking about us and our family, saying, ‘Is your father still living? Have you another brother?’ And we answered him accordingly. How were we to know that he would say, ‘Bring your brother here’?”
Chasidut explains the importance of the wood of the bed for childbearing, Rashi clarifies the word "מולדתנו" in Genesis 43:7, Akeidat Yitzchak discusses Isaac's ancestry and intermarriage consequences, Midrash details Joseph's demand for Benjamin, Aggadat Bereshit shows Joseph's compassion towards his brothers, and Ramban, Rashi, Rashbam, and Chizkuni offer interpretations of Joseph's actions and questioning in Genesis 43:7. Onkelos and Targum Jonathan recount the brothers' questioning by the Egyptian official in Genesis 43:7.

Chasidut

The verse in Genesis 43:7 alludes to the importance of the wood of the bed in creating favorable conditions for childbearing, as explained in the Midrash Bereishit Rabbah 91:10.

Likutei Moharan 229:1:2

This is hinted at in the verse, “The man kept asking about us and our birthplace” (Genesis 43:7). And it is brought in the Midrash: He even told us about the wood of our beds (Bereishit Rabbah 91:10). For, as explained above, the wood of the bed affects the favorableness of the conditions for childbearing.

Commentary

Rashi explains that the word "מולדתנו" in Genesis 43:7 refers to cradles for children. The brothers told Joseph about their father and brother based on his questions, as clarified by Rashi and Siftei Chakhamim. Rav Hirsch discusses the significance of the Hebrew letter ה in the word ה׳. Steinsaltz highlights that Joseph's questions were part of a natural conversation, while the Chizkuni questions whether the brothers were expected to know Joseph's intentions.

Chizkuni, Genesis 43:7:1

הידוע נדע, “were we supposed to have known?

Rashi on Genesis 43:7:1

לנו ולמולדתנו CONCERNING OURSELVES AND CONCERNING OUR KINDRED — concerning our families. A Midrashic comment based upon the meaning of מולדת, “birth” — He asked of us concerning the circumstances of our birth — is: he could even tell us of what kind of wood our cradles were made (Genesis Rabbah 91:10).

Rashi on Genesis 43:7:2

ונגד לו AND WE TOLD HIM that we had a father and a brother.

Rashi on Genesis 43:7:3

על פי הדברים האלה ACCORDING TO THE TENOR OF THESE WORDS — we were forced to tell him according to the tenor of the questions he put to us.

Rashi on Genesis 43:7:4

כי יאמר THAT HE WOULD SAY — The word כי is used here in the sense of אשר “that”. The word כי may be used in the sense of אם and אם may be used in the sense of אשר; therefore this (i.e. אשר) is one of the four meanings in which כי, according to the Rabbis, is used, viz., אם (Rosh Hashanah 3a), for the word כי here has the same meaning as אם, as in (24:33) עד אם דברתי דברי “until that I have spoken my words” (where אם is the same as כי or אשר).

Rav Hirsch on Torah, Genesis 43:7:1

ה׳ השאלה ,הידוע נדע. Das הא hat eine dreifache Modulierung. Der Laut an sich ist belebter Atem, deshalb ist er Träger des Seins in הוה ,היה usw. Wo ein Dasein unselbständig, fast als nicht daseiend erscheinen soll, da erscheint das ׳ה ruhend, verschwindend für das Gehör. So auch ה׳ fem.: so auch das ה׳ optativum wie נרדה, das Hinuntergehen ist noch nicht positiv entschieden, sondern nur im Wunsch herandämmernd. Eine positiv vorliegende Wirklichkeit ist: הַסֵפֶר ,הַ, dann liegt es da. Ist die Existenz noch schwankend zwischen Sein und Nichtsein, so schwankt auch der Laut: ?הְַסֵפֶר הזה הְַ das fragende und staunende הא.

Siftei Chakhamim, Genesis 43:7:1

Even the type of wood of our childhood cradles he revealed to us. I.e., even the small children lying in a cradle. [Rashi knows this] because it is written מולדתנו, which alludes to the cradles in which the children (ילדים) lie.

Siftei Chakhamim, Genesis 43:7:2

That we have a father and a brother. [Rashi inserts these words into the verse] because על פי הדברים האלה means, “According to his questions.” It follows that ונגד לו means, “We told him such and such, according to his questions.” However, if the verse meant, “We told him the questions he asked, ‘Do you have a father and a brother?’” then it should simply say ונגד לו את הדברים האלה.

Steinsaltz on Genesis 43:7

They said: The man asked with regard to us and with regard to our provenance. He did not start by asking about our brother. First he engaged us in a general conversation about our background. However, during the ensuing investigation he approached the topic, saying: Is your father still alive? Although Joseph had his own reasons for this line of inquiry, from the brothers’ perspective it was a natural question, after they had told him that they were all brothers of a single father. He subsequently asked: Do you have another brother? We told him with regard to those matters, answering his questions honestly. Could we know that he would say: Bring your brother down? Had we suspected that he would issue such a demand, we would certainly have acted with greater caution.

Jewish Thought

In Akeidat Yitzchak 23:1:10, it is explained that Isaac's ancestry is rooted solely in Abraham, conversion to Judaism severs family ties, Isaac's prayer for Rebecca's pregnancy was solely for her benefit, and Jacob's holding onto Esau's heel symbolizes their differing values. In Akeidat Yitzchak 11:1:17, it is discussed how the "sons of G-d" lived a pampered life, intermarriage between descendants of Shet and Cain led to catastrophic consequences, and G-d's regret over the evil in mankind led to a re-consideration of plans and attitudes based on changed circumstances.

Akeidat Yitzchak 11:1:17

"The sons of G-d," describes people who lived an undisturbed long and good life, pampering themselves. The ready availability of women to cater to their needs, reinforced that mode of existence. The length of a lifetime in those days was necessary in order for people to begin to understand nature, based on long term observations of the phenomena, experiments etc. Later generations, having at their disposal the benefit of knowledge gathered by their ancestors, did not need such a lengthy lifespan. Moses in Psalms 90,10 already states that seventy years nowadays is enough for man to achieve the objectives G-d has set man. Since the descendants of Shet are properly called "the sons of the Divine," while the daughters of "Adam" are obviously descendants of Cain, their intermarrying was bound to lead to catastrophic consequences. When G-d reacts by saying (Genesis 6,3), "My spirit will not dwell within man ever," it means that He will not go on forever making excuses for them-- "seeing that they are made of flesh"-- as He had done in suspending sentence on their ancestor Cain. Since the people who now perpetrate all these evils are descended from a superior branch of mankind, their relapses are far less excusable. What could G-d expect from them in the future then? Therefore, G-d gave them a time limit of 120 years. This is the meaning of Psalm 82,6, "I had said that you are G-d like, but you will die like earth bound beings." The timing of the deluge was arranged so that the good people who, though not worth saving, were not as guilty as the others, would have died due to normal circumstances. The fact that the chain of descendants of Shet who are mentioned by name are all recorded as having died, is proof that their death left some void. The descendants of Noach, starting with Shem are not recorded as having died. Possibly, this is to distinguish those ten generations from the ones between Adam and Noach. The reference to the nephilim is (a) to insure that the men described as "sons of G-d" are not confused with beings that have been sired by G-d; (b) to account for the fact that we find some descendants of the generation of the deluge having survived till the era of Moses, such as the giant Og, for instance. These people encountered by Israel in the desert some 700 years later were understandably viewed as "sons of G-d" by dint of their genealogy. "When G-d saw that the evil perpetrated by man on the earth was great, and that all his thought processes were evil all day long, He regretted that He had made man" (Genesis 6,5-6). Philosophers distinguish between evil as merely an act, and evil which had been both planned and executed. The person who commits the former can reform easily, since his thought processes have remained unaffected and can be employed to help control his actions. Not so when the evil is the product of one's thought processes. What counterweight is there then for such a person to achieve rehabilitation? It is this latter evil G-d encountered in man, and which the verse in question comments upon. Although a complete comprehension of the line "G-d regretted" is impossible unless one subscribes to the theory that Torah on occasion employs a human mode of speech when describing anthropomorphous actions by G-d (Kidushin 17), we will try and explain the meaning of vayinachem here and elsewhere when G-d is the subject of that term. Hitnachmut, regrets, is not a change of viewpoint when the premise for that viewpoint has remained constant. Rather, it is a re-consideration of one's plans and attitudes based on a changed set of circumstances. If a person vows to do good to a friend because he has faith in that friend's loyalty, and the friend turns into an enemy, then the cancellation of his vow to do good does not constitute a change of mind, a breaking of one's promise. Rather, it is an admission that one had erred in one's assessment of the facts which one's promise had been based on. A changed attitude then becomes an act of wisdom, a rejection of foolishness. If, on the other hand, the eventual disloyalty of the friend to whom one had vowed assistance, is foreseen, and occurs in accordance with one's expectations, then the act of having to withhold one's assistance becomes an act of regret, reconsideration. This latter regret, i.e. going back on one's promise, is considered a major character defect in human society. Therefore, those guilty of such behavior prefer to explain their actions as being the result of their own stupidity, shortsightedness. A case in point is Bileam (Numbers 22,34). He said to the angel, "I have sinned since I have been unaware." Since one cannot presume lack of foreknowledge on the part of G-d, He chose to describe His resolution as an act of reconsideration rather than as an act resulting from lack of foreknowledge. When the Torah describes G-d as having reconsidered, it tells us that G-d continued to desire that He could carry out what He had originally planned, but what had now become impossible due to the conduct of the other half of the partnership between G-d and Man. In the same way G-d predicts in Deuteronomy 31, the Jewish people's corruption and the steps He would have to take to deal with that problem. In order to ensure the eventual production of the perfect tree, the planting of many trees is necessary, until eventually the perfect one will emerge. Should this not occur, refinement of the relatively best trees will lead to their eventually producing the perfect tree. G-d proceeded along similar lines with mankind. When no perfect specimen showed up after a lengthy period, the time had come to abandon earlier crops and retain only the relatively best and start the process of proliferation afresh with those specimen. This time only the seeds of the best trees which had been produced thus far were used. Although such contingencies had been part of His planning, the need to resort to them was a saddening experience.

Akeidat Yitzchak 23:1:10

(1) Since only Isaac and his descendants are called Abraham's seed par excellence, the Torah sees fit to restate Isaac's ancestry, stressing that it did not go back further than to Abraham. Anyone prior to Abraham could not claim a share in Isaac as his descendant. In Jewish law, we have the principle that upon conversion to Judaism, a proselyte's family ties are severed, he ceases to have legal family ties, and is considered like a totally new creature. Abraham having become the first Jew, his children's ancestry was rooted in him and in him only. (2) Isaac married at forty, having attained the mental maturity to found a family, as discussed in Chapter 22. Bethuel was called an Arami since he was deceitful, as implied by that word. For that reason, the two have to be mentioned separately. (3) Rebecca had no hope to have children until Isaac's prayer had been answered, otherwise we might have attributed her pregnancy to the blessing that had been given her by her brother Laban prior to her departure from home (Bereshit Rabbah 63). The meaning of the verse "the Arami was about to cause my father's destruction" (Deut.26,5) could be "the latent traits of deceit and treachery inherited from Laban almost led to my destruction." Isaac's prayer was solely for the benefit of Rebecca, since he as an olah temimah, a flawless offering, and could not have served as such if he had been physically blemished. The word lenochach used to describe Isaac's stance during prayer, means that he concentrated on a single objective. A similar use of that word occurs in Proverbs 4,25-27. (4) Perhaps the reason that we are told that Isaac loved Esau who brought venison to him is to point out that Rebecca possessed enough independence of spirit to love Jacob, whose behavior warranted this, and in whose character she could see the promise of the prophecy that had been revealed to her prior to the birth of the twins that in time the older one would become subservient to the younger one (Genesis 25,23). (5) Jacob's holding on to the heel of Esau may symbolize that values which Esau would stamp his foot on would be the very ones Jacob would cherish.

Midrash

In Bereshit Rabbah 91:10, Jacob's sons argue that Joseph's demand to bring Benjamin to Egypt is reasonable, Jacob blames his sons for revealing Benjamin's existence, and Judah offers to guarantee Benjamin's safety. In Aggadat Bereshit 73:3, Joseph shows compassion to his brothers despite their past mistreatment of him, and an angel questions Joseph's mercy towards them. The text also discusses the names used for Joseph and the interactions between Joseph and his brothers when they go to Egypt.

Aggadat Bereshit 73:3

[3] Another interpretation:"And El Shaddai did not need to say 'grant you mercy' but rather 'grant you mercy before the king,' or 'before the ruler,' just as it is written, 'and Joseph was the ruler, etc.'" (Genesis 42:6) Why does it say "before the man"? It could have just said to give you mercy before the king, or before the ruler, as it is written "and Joseph was the ruler, etc." (Genesis 42:6). And why did his mother call him by his name Joseph, as it is written "And she called his name Joseph" (Genesis 30:24), while Pharaoh called him Zaphenath-paneah ["treasury of the glorious rest"] (Genesis 41:45) and the Egyptians called him Avrech [father in wisdom.] (Genesis 41:43)? Jacob omitted all of these names and only said "And El Shaddai, etc." before the man. Why, when his father sent him to his brothers, did the angel who was assigned by God to watch over him find him wandering and ask him what he was looking for? As it is written "And a man found him, and behold he was wandering in the field" (Genesis 37:15), and he said to him "What are you looking for?" and he answered "I am looking for my brothers." Once he arrived there, they threw him into a pit, then took off his coat, and then sold him four times, as it is written "Thus says the Lord: For three transgressions of Israel, and for four, I will not turn away" (Amos 2:6). And when the tribes went down to Egypt, as soon as he saw them, he had compassion on them." As it is written, "And Joseph recognized them" (Genesis 42:8). "And he turned himself away from them and wept" (Genesis 42:24). Immediately, the angel descended and appeared to Joseph in the form of a man, and he said to him, "Why do you have mercy on these people? Don't you know how much they have troubled you? They threw you into a pit and sold you four times. He began to accuse them and said to Joseph, "Immediately he revealed himself to them" (Genesis 45:1). He said to them, "Don't you know that I am a magician? I take the cup, smell it, and make myself a magician. He said to them, "I know that you are spies, but if you are honest, then you are finished." (Genesis 42:19). When they came to Jacob and said to him, "What do you think the king of Egypt said to us? He is not merciful to us." Only one person knows where he sent us from, and he stands and accuses us before him, as it is written, "The man said, 'Your servant, our lord, has asked us about our family'" (Genesis 43:7). For the man said, "You are spies" (Genesis 42:14). He said to them, "There is a man who accuses you, so be kind to him, as it is written, 'And Almighty God will give you mercy before the man' (Genesis 43:14), and not only before this man, but before all nations, as it is written, 'give them compassion before those who carried them captive.' (I Kings 8:50)"

Bereshit Rabbah 91:10

“The famine was severe in the land” (Genesis 43:1). “It was, when they had consumed the grain that they had brought from Egypt, their father said to them: Return, acquire a little food for us” (Genesis 43:2). “Judah said to him, saying: The man forewarned us, saying: You shall not see my face, unless your brother is with you” (Genesis 43:3). “If you send our brother with us, we will go down and acquire food for you” (Genesis 43:4). “But if you will not send him, we will not go down, for the man said to us: You shall not see my face unless your brother is with you” (Genesis 43:5). “The famine was severe… It was, when they had consumed…Judah said to him… If you send… But if you will not send…” – They said to [Jacob]: What, will he say to us reasonable matters and we respond to him with nonsense? (They argued to Jacob that Joseph had made a reasonable demand by saying that they should bring Benjamin to Egypt in order to prove the veracity of their claims. If the brothers were to return without Benjamin, and say that they could not bring him lest he be harmed along the way, Joseph could be expected to reject that explanation as nonsensical. ) “Israel said: Why have you done me wrong, to tell the man that you have another brother?” (Genesis 43:6). “Israel said: Why have you done me wrong…” – Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: Jacob never spoke nonsense. (Jacob never attributed his troubles to chance; he always realized that God was directing the events of his life – except for on this occasion (Etz Yosef). ) Rather, this is what the Holy One blessed be He said: ‘I am involved in crowning his son in Egypt, and he says: “Why have you done me wrong?”’ That is what is said: “[Why do you say, Jacob…]: My way is hidden from the Lord, and from my God” (Isaiah 40:27). “They said: The man asked regarding us and regarding our relatives, saying: Is your father still alive? Do you have a brother? We told him regarding those matters; could we know that he would say: Bring your brother down?” (Genesis 43:7). “They said: The man asked [regarding us and regarding our relatives]” – Rabbi Abba bar Kahana said: He revealed to us even the wood of our cradles. (The word “our relatives [moladtenu]” can also be understood to mean “our birthplace” or “the conditions of our birth." Joseph knew what their cradles had been made out of, and asked if they still existed (Etz Yosef). ) “Judah said to Israel his father: Send the lad with me, and we will arise and go, and we will live, and not die, both we, and you, and our children” (Genesis 43:8). “I will guarantee him; from me you can demand him; if I do not bring him back to you, and present him before you, I will have sinned to you forever” (Genesis 43:9). “Judah said to Israel his father” – it is preferable for one person to be in a state of uncertainty than for all of us to be in a state of certainty. (If Benjamin does not accompany us, we will all certainly starve to death.) “I will guarantee him…forever [kol hayamim]” – this is the World to Come, which is entirely day [shekulo yom]. (I will have sinned against you even in the World to Come.)

Quoting Commentary

Ramban suggests that Joseph did not tell his brothers they were free to trade in the land in order to maintain peace with Jacob and allow Benjamin to come along, while Rashi interprets the phrase as giving them the right to travel around the land and buy grain freely. Rashbam explains Joseph's questioning of his brothers was to determine if his full brother Benjamin was alive, while Chizkuni notes the use of the term "know" in a similar context in Genesis 43:7.

Chizkuni, Genesis 38:9:1

וידע אונן, “Onan realised;” [the author’s problem with this expression is that the term ידע, normally refers to something in the past which was known as a fact. Ed.] The author quotes הידוע נדע, “how were we to know,” in Genesis 43,7 as proof that the term can also be used here.

Ramban on Genesis 42:34:1

AND YOU SHALL BE FREE (‘TIS’CHARU’) TO TRADE IN THE LAND. They altered it for the sake of peace (For we do not find that Joseph told this to his brothers.) so that Jacob would consent to send Benjamin along with them. It had been their desire to return immediately were it not that Jacob had said, My son shall not go down with you. (Verse 38 here.) Similarly, for the sake of peace, they told him Joseph’s words, ‘Leave’ one of your brothers with me, (Verse 33 here.) and they did not tell their father of their imprisonment or of Simeon’s imprisonment. It is possible that Joseph did tell them, And you shall be free to trade in the land, but Scripture does not relate it. If so, the intent of the statement is that “you will be able to bring merchandise at your will for the purpose of purchasing grain, and I will not take it, as compensation for your embarassment.” (Thus he suggested that they will be able to keep their original merchandise for sale to others, and obtain grain free.) Similarly, their saying, The man persisted in asking about ourselves, and our family, (Further, 43:7.) constitutes a motivating plea to their father, [but the event never actually took place]. It may be that when they told Joseph, We are all one man’s sons, (Verse 11 here.) he said to them, “Not so, but you have truly come to find out the condition of the land. (Verse 12 here.) Now tell me if your father is alive, and if you have another brother, for I will investigate you and know what you are.” Then they said, “We are twelve brethren, the sons of one man who is presently in the land of Canaan, for he is still alive, and the youngest one is with him, and one is gone.” This was what Judah said to Joseph: My lord asked his servants, saying, Have you a father, or a brother? (Further, 44:19.) In a similar manner Scripture, in many places, is concise about an event or the recounting thereof, as I have mentioned. (See Ramban above in Verse 21.) Now Rashi writes: “Tis’charu, you may travel round the land. All expressions of s’chorah (merchandise) and socharim (merchants) are derived from sochar, which means ‘going around,’ because the merchants go round looking for merchandise.” It would seem that the Rabbi [Rashi] (See Bereshith, Note 139.) aimed by this interpretation to guard himself against this difficulty. (Namely, that we do not find that Joseph mentioned to his brothers about being free to trade in the land. Therefore, Rashi explained the word tis’charu as giving them the right to travel around the land and buy grain always without hindrance.) He therefore explained their words as reporting only that Joseph had said that they would be permitted to travel around the land and always buy grain at their pleasure. But above, in the story of Shechem, Rashi did not so interpret the same expressions: Settle down ‘us’charuah’ (and engage in trade); (Above, 34:10. For there actual trade is referred to, while here only travelling around the land is meant. Therefore Rashi makes his comment here, and not there in the story of Schechem.) ‘v’yis’charu othah’ (and engage in trade in it). (Ibid., Verse 21.)

Rashbam on Genesis 42:12:1

ויאמר אליהם לא, כי ערות הארץ באתם לראות, if it were as you said, how could you not even leave one of you at home to attend to the needs of your father? Joseph said all this in order to find out if his full brother Binyamin was alive. As a result of his probing they elaborated that in fact they were a total of twelve brothers, one, the youngest having remained at home and one having been lost. They did not know his whereabouts or if he was even alive. We know that there were several questions and answers as when the brothers returned home and their father was reprimanding them for volunteering uncalled for information about their family status, they replied that the “man” had kept asking more and more questions. (compare 43,7)

Targum

In Genesis 43:7, Onkelos and Targum Jonathan both recount how the brothers of Joseph were questioned about their family by the Egyptian official, not realizing that he would later request for them to bring their brother down to Egypt.

Onkelos Genesis 43:7

They said, The man asked us repeatedly, about ourselves and about our family, saying. Is your father still alive? Do you have a brother? We told him according to his words. Could we have known that he would say, Bring your brother down?

Targum Jonathan on Genesis 43:7

And they said, The man demanding demanded (to know) about us, and about our family, saying Is your father yet living? Have you a brother? And we informed him according to the word of these things. Could we know that be would say, Bring your brother down?

וַיֹּ֨אמֶר יְהוּדָ֜ה אֶל־יִשְׂרָאֵ֣ל אָבִ֗יו שִׁלְחָ֥ה הַנַּ֛עַר אִתִּ֖י וְנָק֣וּמָה וְנֵלֵ֑כָה וְנִֽחְיֶה֙ וְלֹ֣א נָמ֔וּת גַּם־אֲנַ֥חְנוּ גַם־אַתָּ֖ה גַּם־טַפֵּֽנוּ׃ 8 J Then Judah said to his father Israel, “Send the boy in my care, and let us be on our way, that we may live and not die—you and we and our children.
Judah urges Israel to send Benjamin with him to Egypt for food, emphasizing their survival depends on it, with a focus on preserving their own lives first and concern for their children. Rabbi Yosef argues Rashi's interpretation of Judah and Benjamin's story is not relevant, as Judah's argument was about Benjamin's safety, not solely benefiting others. Judah offers to be a guarantor for Benjamin, showing responsibility and selflessness, while Jacob's questioning is seen as a lack of faith in God's plan. Radak explains that the death of one brother will cause the death of the other, emphasizing the importance of Judah's insistence on Benjamin accompanying them to avoid death by hunger. Yehudah tells Israel to send Benjamin with him to live and not die, including themselves and their children [Onkelos Genesis 43:8; Targum Jonathan on Genesis 43:8].

Commentary

Judah urges Israel to send Benjamin with him to Egypt to buy food, emphasizing that their survival depends on it, as they will all die of hunger if they do not go. The mention of "we" and "you" before "our children" shows the priority of preserving their own lives first. The brothers' concern for their own survival and the future of their children is evident in their plea to their father.

Ibn Ezra on Genesis 43:8:1

BOTH WE. It is Hebrew style to add gam (The Hebrew literally reads: gam anachnu (also we), gam attah (also you), gam tappenu (also our little ones).) (also) even to the first of a series of items. (Gam means also. Hence it does not belong before the first of a series of items. Nevertheless, it is Hebrew style to place gam before the first particular in a series for purposes of emphasis (Weiser).) Compare, Rule over us, also (gam) thou, also (gam) thy son, also (gam) thy son’s son (Jud. 8:22).

Or HaChaim on Genesis 43:8:1

ונחיה ולא נמות, "so that we may live and not die." In order that we may live a life without anguish, or so that we may at least not die even if we have to live with anguish.

Or HaChaim on Genesis 43:8:2

Alternatively, the words ולא נמות were intended to tell his father that he could not claim that by not travelling to Egypt they would only find themselves deprived of life's comforts; rather, it would positively cause the death of their families. They would not even live a life of deprivations.

Or HaChaim on Genesis 43:8:3

Alternatively, Yehudah meant that if they would not now travel to Egypt with Benjamin they would eventually be called to answer for this in the Hereafter and would be guilty of not having made every effort to stay alive in this world.

Or HaChaim on Genesis 43:8:4

גם אנחנו, גם אתה, גם טפנו, "both we, and you, and our children." Yehudah referred to all the people whose lives depended on this trip in addition to Benjamin. If they did not travel with Benjamin, all of them including Benjamin were liable to die of starvation. All of this because of the possible danger to Benjamin in Egypt. It simply was not fair that they all should be condemned to death because of what might happen to Benjamin.

Or HaChaim on Genesis 43:8:5

The reason that Yehudah included Jacob's own survival last when he said גם אתה, was in line with the ruling that preservation of one's own life takes precedence even over saving one's father's life ( Yoreh Dey-ah 251). Or, the brothers used the exegetical rule of לא זו אף זו, "not only this but even this," i.e. the most important factor of the argument is presented last. They accorded their father the compliment of presenting preservation of his life as even more important than preservation of their own lives.

Or HaChaim on Genesis 43:8:6

According to this principle they mentioned their children last, as those represented the future and as such deserved the highest priority in their considerations (compare David rating Absalom's life as more important than his own even while Absalom sought to kill his father (Samuel II 19,1).

Radak on Genesis 43:8:1

גם אנחנו גן אתה גם טפנו, each one in addition to the one already mentioned. What Yehudah meant was it was better that one Binyamin should come along with them although his safe return was subject to some doubt, than they should all die, something which would be a certainty.

Rashi on Genesis 43:8:1

ונחיה THAT WE MAY LIVE — (literally, and we shall live). The spirit of prophecy was enkindled within him. He said: owing to this journey your spirit will live again, which indeed happened, as it is said, (Genesis 45:27) “And the spirit of Jacob, their father, revived”.

Rashi on Genesis 43:8:2

ולא נמות AND THAT WE MAY NOT DIE of hunger. As for Benjamin it is doubtful whether he will be seized or whether he will not be seized, but as for us, we shall certainly all die of hunger if we do not go. It is better that you should let go what is doubtful and snatch at what is certain (Genesis Rabbah 91:6).

Rav Hirsch on Torah, Genesis 43:8:1

Zu diesem seinem Vater "Israel" sprach Juda. So lange der Vater die Notwendigkeit nicht eingesehen, hatte Juda nichts versprochen, er hatte eingesehen, sein Vater habe Recht, er durfte ihn nicht schicken. Es hätten ja da auch seine Worte nichts genützt, denn was er nicht glaubte tun zu dürfen, darin durfte er sich auch nicht auf die Redlichkeit eines andern verlassen.

Sforno on Genesis 43:8:1

ונחיה, a reference to the food.

Sforno on Genesis 43:8:2

ולא נמות, as a result of actions taken by the ruler of Egypt who had told us “so that the truth of your words can be established and you will not die.” (42,20)

Siftei Chakhamim, Genesis 43:8:1

He had a spark of Divine prophecy... Since Yehudah said, “And not die,” obviously he means they will live. So why did he say, “Let us live”? Perforce, [it is as Rashi explained].

Siftei Chakhamim, Genesis 43:8:2

Whereas, we will certainly die of hunger if we do not go. Rashi is answering the question: Why did Yehudah reply, “Let us... not die”? That is why Yaakov is sending them — to buy grain! Thus Rashi explains that “Let us... not die” conveys: “Concerning Binyamin, it is doubtful ... we will certainly die of hunger...” (Maharshal)

Steinsaltz on Genesis 43:8

Judah said once again to Israel, his father, more firmly this time: Send the lad with me, and we will arise and go, and we will live and not die, both we, and you, and our children. Our plight is serious.

Halakhah

Rabbi Yosef discusses Rashi's interpretation of the story of Judah and Benjamin in Genesis 43:8, arguing that Rashi's comments are not relevant to the case at hand. Rashi's depiction of Judah's argument does not establish a normative principle for a third party weighing the danger his actions may cause to others, as Benjamin's life was not solely at risk for the benefit of others. Rather, Judah argues that appearing before Joseph constitutes a lesser danger for Benjamin himself.

Contemporary Halakhic Problems, Vol II, Part II, Chapter X Entebbe 10

Rabbi Yosef cites Tal Orot 16b who finds a source for this ruling in the commentary of Rashi on the verse, "Send the lad with me and we will arise and go that we may live and not die" (Genesis 43:8). Rashi depicts Judah as arguing, "As for Benjamin it is doubtful whether he will be seized or whether he will not be seized, but for us, we shall certainly all die of hunger if we do not go. It is better that you shall set aside that which is doubtful and grasp that which is certain." However, upon closer scrutiny, it is readily apparent that Rashi's comments are not at all germane to the case at hand. Placing the life of Benjamin in jeopardy in compliance with Joseph's demand does not serve as a paradigm establishing a normative principle for a third party who must weigh the danger his actions may cause to others. Nor, in the biblical narrative, does Benjamin place himself in danger solely on behalf of others. On the contrary, failure to appear before Joseph would mean that not only will the family fail to secure food, but that Benjamin himself will die of hunger. Accordingly, Rashi depicts Judah as advancing the compelling argument that even insofar as Benjamin himself is concerned, appearing before Joseph constitutes a lesser danger.

Midrash

Judah offered to be a guarantor for Benjamin on the journey to Egypt, showing responsibility and concern for his brother's safety. Jacob's sons argued that Joseph's demand for Benjamin was reasonable, as not bringing him would be seen as nonsensical. Jacob's questioning of why they revealed they had another brother was seen as a lack of faith in God's plan. Judah's offer to be a guarantor for Benjamin was a selfless act, showing his willingness to take responsibility for his brother's safety even in the World to Come.

Bereshit Rabbah 91:10

“The famine was severe in the land” (Genesis 43:1). “It was, when they had consumed the grain that they had brought from Egypt, their father said to them: Return, acquire a little food for us” (Genesis 43:2). “Judah said to him, saying: The man forewarned us, saying: You shall not see my face, unless your brother is with you” (Genesis 43:3). “If you send our brother with us, we will go down and acquire food for you” (Genesis 43:4). “But if you will not send him, we will not go down, for the man said to us: You shall not see my face unless your brother is with you” (Genesis 43:5). “The famine was severe… It was, when they had consumed…Judah said to him… If you send… But if you will not send…” – They said to [Jacob]: What, will he say to us reasonable matters and we respond to him with nonsense? (They argued to Jacob that Joseph had made a reasonable demand by saying that they should bring Benjamin to Egypt in order to prove the veracity of their claims. If the brothers were to return without Benjamin, and say that they could not bring him lest he be harmed along the way, Joseph could be expected to reject that explanation as nonsensical. ) “Israel said: Why have you done me wrong, to tell the man that you have another brother?” (Genesis 43:6). “Israel said: Why have you done me wrong…” – Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: Jacob never spoke nonsense. (Jacob never attributed his troubles to chance; he always realized that God was directing the events of his life – except for on this occasion (Etz Yosef). ) Rather, this is what the Holy One blessed be He said: ‘I am involved in crowning his son in Egypt, and he says: “Why have you done me wrong?”’ That is what is said: “[Why do you say, Jacob…]: My way is hidden from the Lord, and from my God” (Isaiah 40:27). “They said: The man asked regarding us and regarding our relatives, saying: Is your father still alive? Do you have a brother? We told him regarding those matters; could we know that he would say: Bring your brother down?” (Genesis 43:7). “They said: The man asked [regarding us and regarding our relatives]” – Rabbi Abba bar Kahana said: He revealed to us even the wood of our cradles. (The word “our relatives [moladtenu]” can also be understood to mean “our birthplace” or “the conditions of our birth." Joseph knew what their cradles had been made out of, and asked if they still existed (Etz Yosef). ) “Judah said to Israel his father: Send the lad with me, and we will arise and go, and we will live, and not die, both we, and you, and our children” (Genesis 43:8). “I will guarantee him; from me you can demand him; if I do not bring him back to you, and present him before you, I will have sinned to you forever” (Genesis 43:9). “Judah said to Israel his father” – it is preferable for one person to be in a state of uncertainty than for all of us to be in a state of certainty. (If Benjamin does not accompany us, we will all certainly starve to death.) “I will guarantee him…forever [kol hayamim]” – this is the World to Come, which is entirely day [shekulo yom]. (I will have sinned against you even in the World to Come.)

Midrash Tanchuma, Vayigash 1:2

Who was one such guarantor? Judah, for he said: Send the lad with me … I will be surety for him (Gen. 43:8–9). And he (Jacob) said: “My son shall not go down with you … if harm befall him by the way in which ye go (ibid. 42:38). From this verse, you may conclude that Satan brings charges against one who embarks on a journey.

Quoting Commentary

Radak explains that the death of one of the brothers will inevitably cause the death of the other, as seen in a similar construction in Genesis 43:8. Rabbeinu Bahya discusses the significance of offering incense in the late afternoon, emphasizing its importance and lack of association with sin. Ibn Ezra clarifies the meaning of the imperative "sell me" in Genesis 25:31, and also explains the imperative "let us take our journey" in Genesis 33:12. Tze'enah Ure'enah elaborates on Judah's rationale for insisting that Benjamin accompany them to Egypt in order to avoid death by hunger.

Ibn Ezra on Genesis 25:31:1

SELL ME. Mikhrah (sell me) is vocalized with a chirik, (Mikhrah (sell me) is an elongated imperative, the usual imperative of sell being mekhor. The rule in Hebrew grammar is that when a word in the kal follows the efol, vocalization of its elongated imperative is written with a kamatz katan, i.e., zekhor (remember) is elongated like zokhrah (Neh. 5:19), and shemor (keep) to shomrah (Ps. 25:20). Hence mekhor should become mokhrah. I.E. points out that even though mekhor follows the efol conjugation, it is elongated as an efal. In the latter, the elongated imperative is vocalized with a chirik (Cherez).) like shilchah (send) in Send (shilchah) the lad (Gen. 43:8) and shikhvah (lie) in Lie (shikhvah) with me (Gen. 39:7. (These words are conjugated in the efal and are thus vocalized with a chirik in the elongated imperative.) The birthright refers to the double share of the father’s wealth which belongs to the first born. (Cf. Deut. 21:17.) Others maintain that the first born is always superior to his younger siblings in that they must rise before him and serve him as a son serves his father. (In other words Jacob did not buy the birthright because he wanted a double share but because the birthright had honorary significance. I.E. offers this interpretation either because he believes that Isaac was poor at this time and the double share was insignificant, or because the law of the double share of the first-born took effect only after the revelation at Sinai.)

Ibn Ezra on Genesis 33:12:1

LET US TAKE OUR JOURNEY. Some say that nisah (let us take our journey) is an imperative. (According to this interpretation nisah (let us take our journey) means, take your journey. The usual form for let us take our journey is nissa with a dagesh in the samakh, not nisah which does not have a dagesh in the samekh and has a heh at the end. The usual imperative form for take your journey is sa. The commentators quoted by I.E. point out that in the elongated imperative the first letter of the root is vocalized with a chirik and the last with a kamatz, as in shilchah. Cf. Rashi.) It is similar to shilchah (send) in Send (shilchah) the lad (Gen. 43:8) (An elongated imperative. The usual form of the imperative for send is shelach.) and niflu (fall) in Fall (niflu) on us (Hos. 10:8). (Most roots having a nun as their first root letter drop the nun in the imperative, thus the imperative of nun, samekh, ayin is sa. I.E. points out that in nun, peh, lamed, the nun does not drop in the imperative. Hence while in nasa the nun normally drops out in the imperative, it does not in the elongated imperative. Hence nisah is similar to niflu.)

Rabbeinu Bahya, Shemot 30:8:1

בין הערבים יקטירנה, “he shall bring it up in smoke in the afternoon.” It is a well known fact that the fragrance of incense burned in the late afternoon lingers longer than its counterpart burned in the morning. This is already referred to in Psalms 141,2: “take my prayer as an offering of incense, my upraised hands as an evening sacrifice.” David emphasizes that which is offered in the afternoon/evening. When referring to his offering he did not mention such offerings as sin-offerings or guilt-offerings or even burnt-offerings, but asked G’d to look kindly on his offering of incense. All the other offerings are in expiation of some sin, even sins committed only in one’s thoughts and never carried out which are atoned for by the עולה, the burnt-offering. The incense offering has no connotation of sin associated with it at all. David asked that his prayer be accepted by G’d as if it had been incense. This is also why he said in the verse following שיתה ה' שמרה לפי, “O Lord set a guard over my mouth.” I believe that the word שיתה belongs together with the word לפי, as if David had said: שיתה ה' לפי, שמרה לפי, he meant that G’d should put suitable words in his mouth. David thereby alluded to what G’d had said to Moses in Exodus 4,11 מי שם פה לאדם, “who has provided man with a mouth?” David requested that G’d help him not to utter words which are not appropriate. This is the meaning of the latter half of the verse in Psalms 141,3 נצרה על-דל שפתי, “set a watch at the door of my lips.” The word דל is short for דלת שפתי. The idea of a mouth having a door is already described in Micah 7,5 where the prophet says שמר פתחי פיך, “be guarded in your speech.” He used the word פתח to describe the mouth which opens and closes just like a door. G’d uses similar language in Job 41,6 saying of Leviathan: דלתי פניו מי פתח, “who can pry open his face?” The word נצרה in Psalms 141,3 is in an imperative form just like מכרה in Genesis 25,31, or in Genesis 43,8 when Yehudah told his father Yaakov שלחה הנער אתי, “send the lad (Binyamin) with me!” The dagesh in the letter צ of the word נצרה is merely for aesthetical purposes to make the reading of the word more pleasant-sounding. It is similar to the dagesh in Exodus 15,17 in the letter ק of the word מקדש of the line מקדש ה' כוננו ידיך. It results in doubling the sound. The psalmist could have written נצור just as easily as he wrote נצרה. Concerning the words משאת כפי מנחת ערב, “my upraised hands as a gift of the evening,” David requests here that his prayer at this time be even more welcome to G’d than an offering of incense in the morning. The reason he describes his prayer as “his outstretched palms,” is to compare it to the incense which is born on one’s hands, having in mind Leviticus 16,12: “and his cupped handfuls of finely ground incense.” Another thought David may have had in mind when he referred to מנחת ערב may have been related to the meaning of the word ערבות, “pleasing,” as in Maleachi 3,4, וערבה לה' מנחת יהודה וירושלים, “then the offerings of Yehudah and Jerusalem will be pleasing to the Lord, etc.” Seeing that of all the sacrifices none is as welcome to G’d as the incense, its smoke begins to rise heavenwards immediately it is placed on the altar. This is why at the beginning of this hymn David describes it as קראתיך חושה לי, “when I call You hasten to me.”

Radak on Genesis 27:45:1

עד שוב...גם שניכם, one to include the other. We find a similar construction of lumping two people together when they share a single common denominator [such as death in this verse. Ed.] in Genesis 43,8 גם אנחנו גם אתה, “both we and you,” where the wordגם introduces two entities instead of merely adding one to another, and Yehudah tells his father that sending Binyamin with him will result in both his father and the brothers and their families being spared death from famine. The rationale of אשכול שניכם יום אחד, is simply that the death of one of the brothers will inevitably be followed immediately by the death of the other.

Tze'enah Ure'enah, Miketz 78

Judah said to Jacob: my dear father, if Benjamin will go with us, there is a doubt if he will remain or will come. If he will go with us, then we will certainly remain alive, since we will bring grain. If Benjamin will not go with us, then we will not be able to bring grain, and we will certainly die of hunger. Therefore it is better that Benjamin should come with us. There is a doubt if he will be killed and that we should not die of hunger. There is no doubt that we will certainly die of hunger. (Rashi, Genesis, 43:8.)

Targum

Yehudah tells Israel to send the youth with him so that they may live and not die, including themselves and their children [Onkelos Genesis 43:8; Targum Jonathan on Genesis 43:8].

Onkelos Genesis 43:8

Yehudah said to his father, Yisrael, Send the lad with me, and we will get up and go; let us live and not die, we, you and our children.

Targum Jonathan on Genesis 43:8

And Jehuda said to Israel his father, Send the youth with me, that we may arise and go; and that we may live and not die, both we, and you, and our little ones.

אָֽנֹכִי֙ אֶֽעֶרְבֶ֔נּוּ מִיָּדִ֖י תְּבַקְשֶׁ֑נּוּ אִם־לֹ֨א הֲבִיאֹתִ֤יו אֵלֶ֙יךָ֙ וְהִצַּגְתִּ֣יו לְפָנֶ֔יךָ וְחָטָ֥אתִֽי לְךָ֖ כׇּל־הַיָּמִֽים׃ 9 J I myself will be surety for him; you may hold me responsible: if I do not bring him back to you and set him before you, I shall stand guilty before you forever.
Yehudah promises to guarantee Binyamin's return, pledging to be labeled a sinner forever if he fails, a commitment seen as unnecessary by the sages. Judah's vow is considered legally ineffective due to his inability to control the outcome, leading to potential excommunication. Despite fulfilling his promise, Judah's commitment to endure excommunication is viewed as frivolous and may have caused his bones to rattle in his coffin. The importance of brotherhood, trust, and loyalty is highlighted as Judah takes responsibility for Benjamin, seeking to ensure his safety and emphasizing the significance of keeping promises within the family. Judah's suffering for selling Joseph into slavery is discussed, with his bones rolling in his casket until Moses prayed for him to lift the curse. The concept of conditional excommunication and the need for its annulment by religious authorities is explored in relation to Judah's vow, with the understanding that failing to fulfill his promise would result in being labeled a sinner for life. Rav Yehuda and Rabbi Shmuel bar Naḥmani discuss the nullification of conditional ostracism, linking it to Judah's statement regarding Benjamin. Reish Lakish and Rav Huna derive legal obligations from Judah's assurance regarding Benjamin, while Avot DeRabbi Natan teaches the importance of humility and wisdom in communication, using biblical examples. Onkelos, Targum Jonathan, and Targum Jerusalem all emphasize Judah's willingness to be surety for Benjamin in Genesis 43:9.

Commentary

Yehudah promises to guarantee Binyamin's return, stating he will consider himself a sinner forever if he fails to do so, a commitment that was seen as unnecessary and potentially problematic by the sages. The concept of conditional excommunication and the need for its annulment by religious authorities is discussed in relation to Yehudah's vow, with the suggestion that his inability to control the outcome made the vow legally ineffective. Despite fulfilling his promise, Yehudah's commitment to endure excommunication was seen as frivolous and potentially led to his bones rattling in his coffin. Judah's pledge is seen as a form of surety for Benjamin's return, with the understanding that failing to do so would result in being labeled a sinner for life.

Or HaChaim on Genesis 43:9:1

אנכי אערבנו…וחטאתי לך כל הימים "I will remain liable to you forever." The reason Yehudah said "forever" is explained by our sages in Bereshit Rabbah 91,10. The Hereafter is called "כל הימים," as it lasts forever.

Or HaChaim on Genesis 43:9:10

[I have condensed the author's treatment of this problem considerably. A reader who will peruse it in the original will see why. Ed.]

Or HaChaim on Genesis 43:9:2

Rav Yehudah in Makkot 11 teaches the rule that if someone is excommunicated, even conditionally, [i.e. he has been warned he would be put in ban if he did not conform to certain rules of conduct, Ed.] the conditional ban is not considered as having been lifted unless a collegium of laymen or judges has released such a person from such a conditional excommunication. The Talmud cites Yehudah's statement "if I do not bring him back to you" as proof. We have a tradition quoted by Rabbi Shemuel bar Nachmeni in the name of Rabbi Yochanan that the reason Yehudah and Reuben are linked in Moses' blessing in Deuteronomy 33,6 "may Reuben live and not die" followed by the statement "וזאת ליהודה," is that during all the forty years the Jewish people travelled through the desert with the coffin of Yehudah, the bones in his coffin still kept turning over. If you were to say that perhaps Yehudah's fault had been that he had not spelled out what would happen if he fulfilled his guarantee as did the tribe of Gad and Reuben in Numbers 32,29-30 [something known as תנאי כפול in halachah, Ed.], the fact remains that he did deliver on his promise, so why should he be guilty of anything?

Or HaChaim on Genesis 43:9:8

According to Tossaphot the whole rule that one needs a release from a conditional excommunication applies only when the person who makes the undertaking is able to carry it out, and no part of the execution depends on someone else's goodwill. In the case of Yehudah, he had no control over what Joseph would or would not do. As a result the conditional excommunication that Yehudah was prepared to endure never became effective legally.

Or HaChaim on Genesis 43:9:9

It is no more than reasonable that when someone makes an undertaking to endure excommunication in the event that he will not fulfil his undertaking (such as that of Yehudah, who was unable to know if he would be able to make good on it), he would require that such an undertaking be cancelled by the appropriate religious authority. It does not matter whether one phrased such an undertaking as a תנאי כפול, spelling out the alternative, or not. The very fact that one ties one's fate to something over which one has no control is frivolous. Yehudah's bones rattling in his coffin is quite plausible then, seeing he did not have his undertaking voided by his father or some other religious authority.

Rabbeinu Bahya, Bereshit 43:9:1

אנכי אערבנו מידי תבקשנו...וחטאתי לך כל הימים, “I will guarantee him, from me you can demand him;....or I will have sinned against you for all the days.” He meant that as long as he would live on earth he would consider himself as having sinned against his father. Solomon describes someone who steals from his parents as being a thief (although he stands to inherit his parents’ property) — compare Proverbs 25,24. Such a person is described there as a sinner against his parents.

Radak on Genesis 43:9:1

וחטאתי לך, Yehudah did not really man that if he did not bring Binyamin back this would automatically be a sin in the objective meaning of the word. He meant that he would consider himself as a sinner against his father forever in the unlikely event that this would happen. He would guarantee his brother’s return under such conditions. These considerations prompted our sages in Makkot 11 to characterise Yehudah as placing himself in the position of a conditional outcast, מנודה, they derive the halachah that someone who places himself in such a state requires the court to annul his conditional vow, status. Needless to say that ostracising oneself from the Jewish community even conditionally is forbidden, and we have a tradition that the bones inside Yehudah’s coffin were rattling for the entire 40 years the Jewish people carried the coffins of the 12 founding leaders of the tribes with them through the desert. This stopped only at the request of Moses who asked mercy for Yehudah in his final blessing in Deuteronomy 33,7, וזאת 'ליהודה וגו

Rashi on Genesis 43:9:1

והצגתיו לפניך AND SET HIM BEFORE THEE — for I will not bring him back to you dead but alive.

Rashi on Genesis 43:9:2

וחטאתי לך כל הימים THEN SHALL I HAVE SINNED AGAINST THEE ALL THE DAYS — also in the world to come (Genesis Rabbah 91:10).

Rav Hirsch on Torah, Genesis 43:9:1

Es soll dann der schwankende Verdacht, der jetzt auf uns allen lastet, in betreff Benjamins in konzentrierter Gestalt auf mir ruhen.

Steinsaltz on Genesis 43:9

Finally, Judah promises his father: I will guarantee him and his safe return. From me you may solicit him; if I do not bring him to you and present him before you, I will have sinned to you forever, a blot that will never be wiped clean, neither in my lifetime nor after my death.

Tze'enah Ure'enah, Miketz 79-80

“I myself will be surety for him” [43:9]. Judah said: I will be surety to bring Benjamin and place him before you. If I will not bring him, then I will be called a sinner all my days. If we had not tarried, we could have brought grain back twice. Bahya writes. The brothers were forced by hunger and did not want to dispute their father that he should give Benjamin, in the expectation that they would suffer hunger until their father should himself tell Benjamin to go with them. Jacob commanded them about five things. The first thing he said was, take a nice present with you, beautiful fruits and good wine, to honor the official who is appointed over the grain. The second is, take enough money, in case it has gotten more expensive. The third is, take the silver that you found in your grain with you. Perhaps the gentile forgot it. The fourth is, take your brother Benjamin. The fifth is, pray.

Midrash

Jacob heard his sons' plea for food, prompting Judah to take responsibility for Benjamin, emphasizing the importance of brotherhood and trust. Judah assured Jacob that he would ensure Benjamin's safety, highlighting the significance of keeping promises and remaining loyal to family. Joseph tested his brothers, seeking to reconcile and establish trust among them, ultimately leading to a reunion and forgiveness, reinforcing the importance of brotherhood and unity.

Aggadat Bereshit 76:1

Chapter (75) 76: Torah [1] "Then Judah approached him" (Genesis 44:18). And scriptures say this: "Have we not all one Father? [Did not one God create us? Why do we break faith with one another, profaning the covenant of our ancestors?]" (Malachi 2:10). "We, your twelve servants, are brothers, the sons of one man in the land of Canaan" (Genesis 42:13). Not like the tents of the measure of mercy, nor like the Egyptians who bow down to every kind of idolatry, as it was said in the tribes of Egypt, "and do not defile yourselves [with the fetishes of Egypt]" (Ezekiel 20:7). But we trust in only one God who created us, as it is said, "Did not one God create us?" (Malachi 2:10). So why would one betray his brother? As it is said, "Why should you betray us, by secretly keeping the money you found in our sacks?" (Genesis 44:8). And you accuse us of theft, as it is said, "The man who found the cup" (Genesis 44:17). We violate the covenant that the Lord made with our forefathers, and not only that, but the laws that we have made among ourselves. As it is said, "If you are honest, leave one of your brothers here in prison" (Genesis 42:19). And you said, "Bring your youngest brother" (Genesis 44:23). Our father did not ask for it, yet we complied with his request, as it is said, "If I don't bring him back to you, I'll be guilty forever" (Genesis 43:9). And you say, "The man who found the cup" (Genesis 44:17). So where is the covenant that the Lord gave us in His Torah, saying, "Do not oppress one another" (Leviticus 25:17), and "You shall not work your brother like a slave" (Leviticus 25:39)? Why then would one betray his brother? (Malachi 2:10).

Aggadat Bereshit 79:4

[4] Another interpretation: "This is about a small city", the house of Joseph, and there are few people there, these are the tribes, as it is said, "Am I not too few for the number of your mercies?" (Genesis 32:11). A great king came to this city, this is Joseph, as it is written "God made me lord" (Genesis 45:8). He built great fortifications around it, and said to them, "You are spies." But a poor and wise man was found in the city, this is Judah, and he was saved, "I will be his surety" (Genesis 43:9). Mankind did not remember him, so they sent a messenger to him, as it is said, "And he sent Judah ahead of him" (Genesis 45:12).

Bereshit Rabbah 86:3

“[Potiphar...an Egyptian man,] purchased him [from the Ishmaelites]” – those who were acquired were acquiring. (The Ishmaelites descend from Hagar, Sarah’s maidservant, and the Egyptians descend from Ḥam, of whom it is stated: “A slave of slaves he shall be to his brothers” (Genesis 9:25), and they were the ones purchasing and selling Joseph.) All slaves damage the household of their masters. But this one – “the Lord blessed the house of the Egyptian for Joseph’s sake” (Genesis 39:5). All slaves are suspected of robbery, but this one: “Joseph collected all the silver…[Joseph brought the silver to Pharoah’s house]” (Genesis 47:14). All slaves are suspected of licentiousness, but this one: “But he did not heed her” (Genesis 39:10). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: All slaves, their master feeds teruma to their slaves, but this one fed his master teruma, as Rabbi Yehoshua ben Korḥa said: Elazar took a wife from the daughters of Joseph. (Joseph was married to Potiphar’s daughter, so Potiphar’s granddaughter married Elazar, the son of Aaron, and ate teruma.) Potiphar is “Potifera” (Genesis 41:45). Potiphar – because he would fatten [mefatem] calves for idol worship. Potifera – because he would defecate [pore’a atzmo] for idol worship. (Defacation in front of the idol of Baal Peor was a form of its worship (see Sanhedrin 60b). ) When the bull [par] (Joseph, who was likened to a bull; see Deuteronomy 33:17.) descended there, [Potiphar] became wealthy. (Translation follows Matnot Kehuna. Alternatively, he became an officer, or a eunuch. ) “The official of [seris] Pharaoh” – he was castrated [nistares]. This teaches that [Potiphar] purchased [Joseph] only for intercourse, but the Holy One blessed be He castrated him. This is analogous to a she-bear that was killing its master’s children. He said: ‘Break its teeth.’ So, it teaches that [Potiphar] purchased him only for intercourse, and the Holy One blessed be He castrated him. That is what is written: “For the Lord loves justice [and does not forsake] His pious ones [ḥasidav]” (Psalms 37:28). Ḥasido is written. (The word ḥasidav is written with only one vav, such that it can be read ḥasido, “His pious one,” in singular. It should be noted however that the Masoretic text of Psalms actually has the word ḥasidav with two vavs. The midrash here cites a different tradition. Alternatively, in Midrash Shmuel the version of the text cites I Samuel 2:9 rather than Psalms, and in that verse the word in fact appears as ḥasido, with one vav (Etz Yosef). ) Who is that? It is Joseph. “They are guarded forever, while the seed of the wicked is cut off” (Psalms 37:28) – this teaches that [Potiphar] purchased him only for intercourse, and the Holy One blessed be He castrated him. “Potiphar…an Egyptian man, purchased him [from [miyad] the Ishmaelites]” – a clever man. What was his cleverness? He said: In every place, a German sells a Cushite, (A white man sells a man of dark complexion (Matnot Kehuna). ) but here, a Cushite is selling a German? This is no slave. He said to them: ‘Bring me a guarantor,’ as the term “from [miyad]” is nothing other than a guarantor, just as it says: “I will guarantee him, [from me [miyadi] you can demand him]” (Genesis 43:9). That is why it says: “From [miyad] the Ishmaelites.” Rabbi Levi said: A slave purchased, the son of a maidservant sold, and a free man was a slave to both of them. (Potiphar, the Egyptian, was a descendant of Canaan, who was cursed by Noah to be a slave (see Genesis 9:25). The Ishmaelites were sons of Hagar, described as a maidservant to Sarah (see Genesis 16:2). Joseph was, by birth, a free man. )

Bereshit Rabbah 91:10

“The famine was severe in the land” (Genesis 43:1). “It was, when they had consumed the grain that they had brought from Egypt, their father said to them: Return, acquire a little food for us” (Genesis 43:2). “Judah said to him, saying: The man forewarned us, saying: You shall not see my face, unless your brother is with you” (Genesis 43:3). “If you send our brother with us, we will go down and acquire food for you” (Genesis 43:4). “But if you will not send him, we will not go down, for the man said to us: You shall not see my face unless your brother is with you” (Genesis 43:5). “The famine was severe… It was, when they had consumed…Judah said to him… If you send… But if you will not send…” – They said to [Jacob]: What, will he say to us reasonable matters and we respond to him with nonsense? (They argued to Jacob that Joseph had made a reasonable demand by saying that they should bring Benjamin to Egypt in order to prove the veracity of their claims. If the brothers were to return without Benjamin, and say that they could not bring him lest he be harmed along the way, Joseph could be expected to reject that explanation as nonsensical. ) “Israel said: Why have you done me wrong, to tell the man that you have another brother?” (Genesis 43:6). “Israel said: Why have you done me wrong…” – Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: Jacob never spoke nonsense. (Jacob never attributed his troubles to chance; he always realized that God was directing the events of his life – except for on this occasion (Etz Yosef). ) Rather, this is what the Holy One blessed be He said: ‘I am involved in crowning his son in Egypt, and he says: “Why have you done me wrong?”’ That is what is said: “[Why do you say, Jacob…]: My way is hidden from the Lord, and from my God” (Isaiah 40:27). “They said: The man asked regarding us and regarding our relatives, saying: Is your father still alive? Do you have a brother? We told him regarding those matters; could we know that he would say: Bring your brother down?” (Genesis 43:7). “They said: The man asked [regarding us and regarding our relatives]” – Rabbi Abba bar Kahana said: He revealed to us even the wood of our cradles. (The word “our relatives [moladtenu]” can also be understood to mean “our birthplace” or “the conditions of our birth." Joseph knew what their cradles had been made out of, and asked if they still existed (Etz Yosef). ) “Judah said to Israel his father: Send the lad with me, and we will arise and go, and we will live, and not die, both we, and you, and our children” (Genesis 43:8). “I will guarantee him; from me you can demand him; if I do not bring him back to you, and present him before you, I will have sinned to you forever” (Genesis 43:9). “Judah said to Israel his father” – it is preferable for one person to be in a state of uncertainty than for all of us to be in a state of certainty. (If Benjamin does not accompany us, we will all certainly starve to death.) “I will guarantee him…forever [kol hayamim]” – this is the World to Come, which is entirely day [shekulo yom]. (I will have sinned against you even in the World to Come.)

Bereshit Rabbah 91:6

Another matter, “Jacob saw that there was grain [shever] in Egypt” – was Jacob in Egypt that he saw grain in Egypt, such that the verse states: “Jacob saw that there was grain in Egypt”? But did he not say [differently] to his sons, [as it is stated]: “He saidBehold, I have heard [that there is grain in Egypt]”? It is, rather, that from the day that Joseph was abducted, the Divine Spirit left him, and he would see but not see, hear but not hear. (He had from the Divine Spirit a vague idea of things that he would not otherwise know, but he did not have a clear understanding of them. ) Why does it not say “there was food in Egypt,” but instead it is written: “That there was grain [shever] in Egypt”? Is it not already stated: “The entire land of Egypt was hungry”? Why does the verse state: “There was grain [shever]”? Rather, do not read it as “there was grain [shever],” but rather, “there was hope [sever],” as he foresaw that his hope was in Egypt. What was that? That was Joseph. “Jacob said to his sons: Why do you make yourselves conspicuous?” Jacob said to his sons: ‘You are mighty, you are handsome, do not enter through one gate and do not stand in one place, so that the evil eye will not have dominion over you.’ “Behold, I have heard that there is grain in Egypt. Go down there.” What is “go down”? He foresaw that they would descend and be enslaved in Egypt. Another matter, “go down there” – as anyone who purchases grain from the marketplace, descent is written in his regard. (This is because he is dependent upon market conditions for his basic sustenance (Etz Yosef). ) “Joseph’s brothers descended” (Genesis 42:3). The verse should have said: “The children of Israel.” It is that initially, they did not treat him with brotherhood and sold him, but ultimately they had regrets and were saying: ‘When will we descend to Egypt and return our brother to his father?’ When their father told them to descend to Egypt, they all came to a consensus to return him. Rabbi Yehuda bar Simon said: Joseph, too, knew that his brothers were descending to Egypt to acquire food. What did he do? He positioned guards at all the entrances and said to them: ‘See each one who enters to acquire food, and write his name and his father’s name.’ In the evening, they would bring the notes to him. This is what they did. When Jacob’s sons came, each and every one entered through his own gate, and they wrote their names. In the evening, they brought [Joseph] the notes. This one read: ‘Reuben son of Jacob,’ another read: ‘Simeon son of Jacob,’ and another ‘Levi,’ and likewise, all the gatekeepers, each one brought his own. Immediately, Joseph said: ‘Seal all the storehouses and keep open one storehouse.’ He gave their names to the proprietor of the storehouse. He said to him: ‘See, when these people come to you, apprehend them, and send them before me.’ Three days passed and they did not come. Immediately, Joseph took seventy mighty men from the king’s palace and dispatched them to the marketplace. They went and found them in the marketplace of harlots. What was the nature of their presence in the marketplace of harlots? It is that they said: ‘Our brother Joseph is fair of form and fair of appearance; perhaps he is in a tent.’ (Perhaps he was forced to work as a male prostitute (Matnot Kehuna). ) They apprehended them and brought them before Joseph. “Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:7). “Joseph recognized his brothers, but they did not recognize him” (Genesis 42:8). “Joseph remembered the dreams that he dreamed about them, and said to them: You are spies; to see the nakedness of the land you have come” (Genesis 42:9). “They said to him: No, my lord, but your servants have come to acquire food” (Genesis 42:10). “We are all the sons of one man; we are sincere, your servants have not been spies” (Genesis 42:11). “And he said to them: No, to see the nakedness of the land you have come” (Genesis 42:12). “They said: We, your servants, are twelve brothers, sons of one man in the land of Canaan and, behold, the youngest is with our father today, and one is absent” (Genesis 42:13). Immediately, “he acted as a stranger [vayitnaker] to them, and spoke harshly to them” – it teaches that he became like a stranger [nokhri] to them. He took the goblet and struck it. He said to them: ‘I see in my goblet that “you are spies.”’ They said to him: ‘“We are sincere”; however, this is what our father commanded us: Do not enter through one gate…’ He said to them: ‘What is the nature of your presence in the marketplace of harlots? Were you not afraid of the evil eye? Was that not your father’s command?’ They said to him: ‘We lost something and we were seeking it there.’ He said to them: ‘What was the lost item? I see in my goblet that two of you destroyed the big city of Shekhem, and then you sold your brother to Arabs.’ Immediately, they were shocked and said to him: “We, your servants, are twelve brothers, sons of…our father.” He said to them: ‘And where are the other two?’ They said to him: “One is absent” – dead; and “the youngest is with our father today.” He said to them: “Bring your youngest brother to me…” (Genesis 42:34). He took Simeon and incarcerated him before their eyes, because it was he who had pushed him into the pit. He separated him from Levi, so they would not conspire against him. Simeon said to his brothers: ‘So you did to Joseph, and so you seek to do to me?’ (You also sinned in the sale of Joseph. Do not leave me here; stay and bear the burden of punishment together with me (Maharzu). ) They said to him: ‘What shall we do? The people of our household will die of starvation.’ He said to them: ‘Do what you want. Now, I will see who will take me into prison.’ (Shimon planned to resist being taken to prison. ) At that moment, Joseph sent to Pharaoh and said to him: ‘Send me seventy of your mighty men, as I have found robbers and I seek to shackle them.’ At that time he sent them to him, and Joseph’s brothers were looking to see what he sought to do. Joseph said to those mighty men: ‘Take him into prison.’ When they drew near to him, he screamed at them. When they heard his voice, they fell on their faces and their teeth broke, as it is stated: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Manasseh was sitting before his father. His father said: ‘You get up.’ Immediately, Manasseh stood and struck him with one blow, took him into prison, and shackled him. [Joseph] said to [his brothers]: ‘This one will be incarcerated until you bring your brother “and your statements will be verified”’ (Genesis 42:20). Immediately, “Joseph commanded and they filled their vessels” (Genesis 42:25). They went to their father and related to him the entire incident. Their father responded and said to them: ‘Where is Simeon?’ They said: ‘He seized him for our youngest brother.’ He said to them: “You have bereaved me.” “Reuben spoke to his father, saying: Kill my two sons.” [Jacob] said to him: ‘Are your sons not my sons?’ Judah said to them: ‘Leave the elder until the bread is finished.’ (Jacob was refusing to send Benjamin. Judah advised his brothers not to continue pleading but to wait until the bread was finished, when Jacob would have to agree. ) Judah said to him: ‘Father, if Benjamin goes with us, perhaps he will be apprehended and perhaps he will not be apprehended. But if he does not go with us, we will all die of starvation. It is preferable that you forsake the uncertain and seize the certain.’ He said: ‘Who will guarantee him?’ He said to him: ‘I will,’ as it is stated: “I will guarantee him; from me you can demand him” (Genesis 43:9). That is why it is stated: “Jacob saw that there was grain [shever] in Egypt.” (The midrash interprets the word shever to mean disaster, as Jacob was afraid of the possibility that Benjamin would be harmed (Matnot Kehuna). Some commentaries suggest that this last line is an error and should not appear in the text (Nezer HaKodesh; Etz Yosef). )

Bereshit Rabbah 93:1

“Judah approached him, and said: My lord, may your servant please speak a word in my lord's ears, and do not become incensed with your servant, as you are like Pharaoh” (Genesis 44:18). “Judah approached him, and said: Please my lord, may your servant speak a word in my lord's ears, and do not become incensed with your servant, as you are like Pharaoh.” “My son, if you became a guarantor for your friend… you have been snared by the sayings of your mouth…Do this [and be delivered]…” (Proverbs 6:1–3) – Rabbi Ḥanina said: Flee from three things, and adhere to three things: Flee from deposits, (This refers to one who deposits an object with someone for safekeeping. ) from refusals, (If a girl has been orphaned of her father, the Rabbis instituted a rule that her mother and brothers can accept a betrothal on her behalf. It is betrothal by rabbinic law, and she has the right to refuse to remain in this relationship when she reaches age twelve. Rabbi Ḥanina said that one should not counsel the girl to refuse to remain.) and from serving as a guarantor between one person and another. Adhere to ḥalitza, (If a married man dies without children, it is a mitzva for the man’s brother to marry his widow in a levirate marriage. If he refuses, the widow performs ḥalitza, in order to dissolve the levirate bond.) to nullification of vows, and to introducing peace between one person and another. Rabbi Berekhya said that Rabbi Shimon bar Abba said: Its name is not a deposit [pikadon], but rather, puk don – take this out. (Do not allow a deposit into your house. ) Another matter, “my son, if you became a guarantor for your friend” – this is Judah, [as it states]: “I will guarantee him” (Genesis 43:9). “If you have shaken your hands for a stranger” (By which you are agreeing to become a guarantor.) (Proverbs 6:1) – “from my hand you can demand him” (Genesis 43:9). (The midrash relates Judah’s acceptance of responsibility for Benjamin, “from my hand you can demand him,” to the statement in the verse in Proverbs about shaking hands when becoming a guarantor. ) “You have been snared by the sayings of your mouth” – “if I do not bring him to you” (Genesis 43:9). “Do this, then, my son, and be delivered” (Proverbs 6:3) – go and cleave to the dust of his feet and accept his kingdom and lordship – “Judah approached him.” (According to this, Judah approached Joseph in order to kiss his feet and accept his kingship (Etz Yosef). )

Ein Yaakov (Glick Edition), Makkot 2:9

(Ib. b) R. Juda in the name of Rab said: "If a sage has put some one under the ban even conditionally, nevertheless a release must be applied. And this is inferred from the case of Juda, concerning whom it is written (Gen. 43, 9) If I bring him not unto thee, and set him before thee, then let me bear the blame forever." And R. Samuel b. Nachmeni in the name of Jonathan said: "What is the meaning of the passage (Deut. 33, 6-7) May Reuben Live … this is the blessing of Judah. [Why, then, is Judah mentioned just after Reuben, and also why is his blessing distinguished with this expression]. Because all the forty years during which Israel was in the desert, the remains of Juda were dismembered in his coffin until Moses arose and prayed for him, saying: 'Sovereign of the Universe! Who caused Reuben to confess if not Juda? Hear, Lord, the voice of Juda!' Immediately, then, the members of his body were placed in their order. However, he was not allowed to enter the heavenly college until Moses prayed (Ib.) And bring him unto his people. Still he could not discuss with the Rabbis until Moses said (Ib.): Let the power of his hand contend for him! Still he could not answer questions. Finally Moses said (Ib.): And be Thou a help to him from his adversaries."

Midrash Tanchuma Buber, Vayigash 4:1

Another interpretation (of Gen. 44:18): THEN JUDAH DREW NEAR UNTO HIM. This text is related (to Prov. 6:1-3): MY CHILD, IF YOU HAVE BECOME SURETY FOR YOUR NEIGHBOR…. YOU ARE ENSNARED IN THE WORDS OF YOUR MOUTH…. DO THIS, THEN, MY SON, AND SAVE YOURSELF, < FOR YOU HAVE COME INTO THE POWER OF YOUR NEIGHBOR. GO HUMBLE YOURSELF, AND URGE YOUR NEIGHBOR >. Joseph said to < Judah >: Why are you multiplying words? I see that people older than you are standing here without speaking. And is not Reuben older than you? Is not Simeon also older than you? Yet none of them are speaking. But in your case, why are you multiplying words? < Judah > said to him: Of all these people, not one of them is anxious about < Benjamin > except me alone because I stood surety < for him >, as stated (in Gen. 43:9): I MYSELF WILL BE SURETY FOR HIM. Now I said this to my father, that, if I do not bring him to you and set him before you, I am sinning before you in two worlds, in this world and in the world to come, as stated (in Gen. 44:32): I AM GUILTY BEFORE MY FATHER FOREVER. I therefore give my life for him. Why? (Prov. 6:1, 3:) MY CHILD, IF YOU HAVE BECOME SURETY FOR YOUR NEIGHBOR … < SAVE YOURSELF, FOR YOU HAVE COME UNDER THE POWER OF YOUR NEIGHBOR >.

Midrash Tanchuma Buber, Vayigash 8:2

(Gen. 44:18:) AND < JUDAH > SAID: PRAY, MY LORD…. FOR YOUR SERVANT HAS BECOME SURETY FOR THE LAD. When did Judah discharge his surety? In the days of Goliath. At that time, when Israel was in trouble, what is written (in I Sam. 17:16)? THEN THE PHILISTINE DREW NEAR AT DAWN AND IN THE EVENING. < He was > cursing and reviling. Saul began sending out a herald < to proclaim > (as implied in I Sam. 17:25): AND IT SHALL COME TO PASS FOR THE MAN WHO KILLS HIM THAT THE KING SHALL ENRICH HIM < WITH GREAT RICHES >…. Now you find that anyone who curses is liable for death, as stated (in Lev. 24:16): AND THE ONE WHO BLASPHEMES THE NAME OF THE LORD SHALL SURELY BE PUT TO DEATH … but that wicked man had been cursing (according to I Sam. 17:16): FOR FORTY DAYS. Moses said (in Deut. 7:10): AND < GOD > INSTANTLY REPAYS THOSE WHO HATE HIM WITH DESTRUCTION. In the case of someone wicked who performs a righteous act, the Holy One renders it unfit < by giving him his reward > during his life in this world in order to destroy him in the world to come; but for the righteous, he sets aside their righteous acts for the world to come. (M. Pss.94:4.) What < righteous act > did this wicked man (i.e., Goliath) do for him to curse for forty days? R. Isaac and R. Levi differ. (Ruth R. 2:20.) R. Levi said: Because his mother, Orpah ('RPH), walked four miles (Lat.: mille.) with her mother-in-law (cf. Ruth 1:7, 14), [the Holy One repaid her for it]. So from her the Holy One raised four heroes. Thus it is stated (in II Sam. 21:22): THESE FOUR WERE BORN TO THE GIANT (HRPH) OF GATH. (According to vss. 15-20, the four heroes were Ishbi-benob, Saph, Goliath, and a fourth man with twelve fingers and twelve toes.) R. Isaac said: She walked forty paces (Lat.: passus.) with her; therefore, the Holy One granted her her reward and gave her Goliath. (Ruth R. 2:20 states more specifically that in return for her forty paces the Holy One granted her son a forty-day reprieve.) So he was cursing before the Holy One forty days, as stated (in I Sam. 17:16): AND HE (the Philistine) TOOK HIS STAND FOR FORTY DAYS. Jesse said to his son David: Now is the time to make good on the surety of your ancestor who became surety for Benjamin under the hand of his father, as stated (in Gen. 43:9): I MYSELF WILL BE SURETY FOR HIM. Now go and discharge him from his surety. Thus it is stated (in I Sam. 17:18): SEE ALSO TO THE WELFARE OF YOUR BROTHERS, AND TAKE THEIR TOKEN. Now THEIR TOKEN ('RBH) is nothing but a surety ('RBWT). What did David do? He went and made good on the surety by killing Goliath. The Holy One said to him: By your life, just as you have risked your life for Saul, since he is from the tribe of Benjamin, even as your ancestor Judah did for Benjamin < himself >, as stated (in Gen. 44:33): AND NOW PLEASE LET YOUR SERVANT REMAIN AS A SLAVE TO MY LORD INSTEAD OF THE LAD … so I am placing the Sanctuary < both > within your territory and within the territory of Benjamin. And where is it shown that the Sanctuary is < both > within the inheritance of Benjamin and within the inheritance of Judah? Where one text (Gen. 49:27) says: BENJAMIN IS A RAVENOUS WOLF; IN THE MORNING HE CONSUMES PREY, i.e., the dawn tamid (sacrifice), AND IN THE EVENING HE DIVIDES THE SPOIL, i.e., the twilight tamid; while another text (Ps. 48:3 [2]) says: BEAUTEOUS LANDSCAPE, JOY OF THE WHOLE EARTH, < EVEN MOUNT ZION >. By your life, moreover, when all the tribes are going into exile, the tribes of Judah and Benjamin are not going into exile along with them. Why? Because these two tribes believed in me and sanctified my name in the sea with Moses. R. Abba bar Kahana said in the name of R. Levi: When the sea was split open for Israel, there was mire in it. Now the tribe of Reuben said to the tribe of Simeon: From mud you have come and to mud you are going. Thus it is stated (in Hos. 12:1): EPHRAIM SURROUNDS ME WITH DECEIT, THE HOUSE OF ISRAEL WITH FALSE-HOOD…. What did the tribes of Judah and Benjamin do? They sanctified the name of the Holy One, as stated (in Ps. 68:28 [27]): LITTLE BENJAMIN IS THERE RULING OVER THEM, THE PRINCES OF JUDAH IN THEIR GLORY….

Sefer HaYashar (midrash), Book of Genesis, Miketz 18

And when Jacob heard the words of the infants of his sons, he wept bitterly and his ‎compassion was aroused in their behalf. And Jacob called unto his sons, and all of them came ‎unto him, and they sat down before him. And he said unto them: See ye not that your children ‎are this day crying before me: Oh give us bread and there is none, and now go ye once more ‎and buy for us a little food. And Judah answered and said unto his father: If thou wilt send the ‎lad with us, then we will go down and purchase food for thee, but if thou wilt not send him ‎along we shall not go down; for the man hath admonished us saying: You shall not see my face ‎unless your brother be with you. For the king of Egypt is great and powerful, and if we go unto ‎him without our brother, then all of us will die. Knowest thou not, and hast thou not heard it, ‎that this king is exceedingly brave and wise and there is none like him in all the earth? Behold ‎we have seen all the kings of the earth yet have we seen none like the king of Egypt. For there ‎is none greater among the kings of the earth than Abimelech, king of the Philistines, but the ‎king of Egypt is greater and mightier than he, and Abimelech could not compare with one of his ‎princes. Thou hast not seen, oh my father, his temple and his throne and his servants that ‎stand before him. Thou hast not seen this king seated upon his throne in his beauty and in the ‎dignity of royalty, in kingly garments, with a large crown of gold upon his head. Thou hast not ‎seen the glory and the grandeur which God hath bestowed upon him, for there is none like ‎him in all the earth. Thou hast not seen, oh my father, the wisdom, understanding and ‎knowledge which God has placed within his heart, nor his pleasant voice when he spoke unto ‎us. We don’t know, oh my father, who has made known unto him our names and all the ‎incidents of our lives. He has inquired even concerning thee, saying: Is your father still alive ‎and is peace with him. Thou hast not seen that all the affairs of the Egyptian government are ‎under his control without even asking Pharaoh his master. Thou hast not seen the awe and the ‎terror which he exercises over all the Egyptians, and even we, when on leaving his presence, ‎we concluded to do unto Egypt as we have done to all the cities of the Amorites, and yet, ‎though our anger was burning exceedingly concerning his words, considering us as spies, when ‎we came before him once more his fear fell upon all of us and no man will be able to speak ‎unto him a word great or small. And now, our father, do send the lad along with us, and we will ‎go down and purchase food for thee for our support that we die not of hunger. And Jacob said ‎unto them: Ye have dealt ill with me as to tell the man whether ye had yet a brother. What is ‎this thing that ye have done unto me? And Judah said unto his father, Jacob, deliver thou the ‎lad into my hands, and we will go down into Egypt and buy food and return, and if we come ‎back and the lad is not with us, then let me bear the blame forever.‎

Musar

Judah took responsibility for Benjamin, experiencing great suffering for selling Joseph into slavery. Judah's bones rolled in his casket until Moses prayed for him, due to a curse from revealing the sale of Joseph. A penitent should seek forgiveness from God before confession, as King David did, recognizing sin only against God. The greatness of sin highlights God's charity in forgiveness. The expression "so that" shows the reason for God's judgement and mercy.

Sha'arei Teshuvah 1:45

And it is fitting for a penitent to do this before the confession, so that he can be accepted with his confession. And at the time of [his] repentance, King David, peace be upon him, did this before the confession, as it is stated (Psalms 51:6), "Against You alone have I sinned, and done what is evil in Your sight; so that You are just in Your sentence, and right in Your judgment." The explanation [of this] is that I am only considered a sinner to you, and I need nothing besides your forgiveness; and if I sinned to a person, I have requested forgiveness from him and I have made amends with him. And similar to it is (Genesis 44:32), "I shall stand guilty before my father forever" - for this sin, I will be considered a sinner to my father forever, as he will never forgive me for it. And its translation (Onkelos), is "and I will be a sinner to father." Or (alternatively) the explanation [in the verse in Psalms above] is, "Against You alone have I sinned" - I have not sinned to a person and I have not said extra words about him, nor have I taken anything from a person; that I should require his forgiveness and return his stolen goods. So my atonement is only dependent upon You. "So that You are just in Your sentence, and right in Your judgment" - in order to show Your charity and the greatness of Your forgiveness to the nations, on the day of Your speech and Your judgement at the time that You judged me. And the expression, "so that," is [to mean] that the greatness of the sin is the reason to make known the greatness of Your charity in Your forgiveness. Therefore the thing is compared to the head of sin, in order that God's kindness can be revealed - as well as His charity in His forgiveness - on the day of [David's] judgement. And like it is [the usage of, so that] (in Hosea 8:4), "of their silver and gold they have made themselves images, so that it will be cut off." For their making the images is the reason for the cutting off of their silver and their gold - the thing was compared, as if they made the images in order that they would be cut off. Or its explanation (in Psalms) is, because of this, You will be justified in Your word about the judgement and the repayment (meaning to say that he is justifying His judgement, may He be blessed). And likewise (in Hosea), "so that it will be cut off," [can be understood] as, because of this will it be cut off.

Shemirat HaLashon, Book II 12:5

And Judah said (Ibid. 43:9): "If I do not bring him [Benjamin] to you and present him to you [alive], I shall have sinned against you all the days," Judah going surety both in this world and the next, and through this, experiencing great suffering, more than all of the other brothers, as written in Parshath Vayigash. The reason for this is that he caused Joseph's being sold as a slave. In truth, Judah was the most eminent of the brothers, and he should have strengthened himself to return Joseph to his father, wherefore he was punished by Heaven by having to go surety for a different brother [Benjamin], to bring him to his father. And in this, he strengthened himself with all his power, and he also acquiesced in prostrating himself before the lord of the land to be taken as a slave, so that his brother could return home to his father. And all the other brothers who acquiesced in the sale were made to undergo great sorrow by acquiescing in becoming slaves themselves, as it is written (Ibid. 44:9): "And we, too, shall be slaves to my lord." And also (Ibid. 50:18): "And his brothers also went, and they fell before him [Joseph] and they said: 'Behold, we are your slaves.'"

Shemirat HaLashon, Book II 12:6

Another awesome thing which befell Judah: Our sags of blessed memory have said (Sotah 7b): "All those years that Israel was in the desert, the bones of Judah were 'rolling around' in his casket, until Moses arose and implored mercy for him. He said… (Devarim 33:7): 'Hear, O L-rd, the voice of Judah' — at which his limbs reunited. But he was not yet brought to the Heavenly synod, at which Moses said (Ibid.): 'and to his people shall You bring him.' But he could not engage in halachic converse with the sages there, at which Moses said (Ibid.): 'Let his hands do battle for him', etc." All this befell him because he had said (Bereshith 43:9): "If I do not bring him [Benjamin] to you and present him to you [alive], I shall have sinned against you all the days." __ But he did bring him! But, "the curse of a sage is fulfilled even if the condition [(in this instance, bringing him back)] is fulfilled" (Makkoth 11b). And we have already said that whatever issues from a man's mouth is by Divine providence, so that the L-rd's will was being enacted here. It seems to me that the explanation is as follows: It is known that they [the brothers] placed a ban on anyone who would reveal this [(the sale of Joseph)] to our father Jacob, and they included the Shechinah in this ban, wherefore the Holy Spirit [of prophecy] was removed from our father Jacob (until the end [of the episode], where it is written (Ibid. 45:27): "And the spirit of Jacob their father revived," which Onkelos translates: "And the Holy Spirit [again] reposed upon him.") And because of this ban it was decreed upon him [Judah] that holiness depart from him entirely, (as any man who is excommunicated), wherefore Judah was constrained to accept excommunication upon himself, as it is written: "And I shall have sinned against my father all of the days."

Quoting Commentary

Rabbeinu Bahya explains that the word "תהיה" in Deuteronomy 33:7 refers to Ruth the Moabite, who would help ensure Yehudah's destiny, similar to Eve being a helper to Adam. In Genesis 44:32, Yehudah acknowledges sinning against both his biological father Yaakov and his father in heaven. Ramban interprets the word "לקמצים" in Genesis 41:47 as storing grain handful by handful, with the letter ק being interchangeable with ג. Reuben's commitment to bring back Benjamin in Genesis 42:37 is compared to Yehuda's commitment in Genesis 43:9, with Yehuda ultimately emerging as the leader of the family. The blessing for Yehudah in Deuteronomy 33:7 is linked to his role as a leader in battle, with a reference to his commitment to bring back Binyamin in Genesis 43:9.

Da'at Zekenim on Deuteronomy 33:7:1

וזאת ליהודה, “”and this for Yehudah;” i.e. “and this is the blessing for Yehudah. Moses means that the blessing he had just given to Reuven will also apply to Yehudah. He prayed that they both be extraordinarily successful in that war. The reason he also singled out Yehudah for such a blessing was that that tribe usually was always at the head of the army. (Compare Judges 1,2) In that verse G–d had answered t]he people’s query who should lead them in war now that Joshua had died. Our sages in the Talmud, tractate Sotah folio 7 state that the bones of Yehudah were rattling in their coffin all the years that the Israelites wandered in the desert, the reason being that he had said to his father Yaakov before obtaining permission to take Binyamin to Egypt, that he would consider himself as having sinned unforgivably against him for all his life if he did not bring him back safe and sound. (Genesis 43,9). Even though it appears at first glance as if Binyamin had descended with the rest of Yaakov’s family (Genesis 46,21) when a wise man utters a curse, even a conditional one, it comes true at some time [Yaakov had cursed the anonymous person who had stolen Lavan’s t’raphim if he would be found, and although he never found that person Rachel died prematurely on account of that as she had stolen them. Ed.] (compare Talmud, tractate Makkot, folio 11) The Talmud there describes that at the time when David dug the hole known as shitin, under the site where the Temple would stand in the future, the subterranean waters started rising from the depths and threatened to flood the earth. At that point, when Achitofel did not rule on the subject though he had been openly invited to do so, David reasoned as follows before writing the holy name of G–d on a shard commanding the waters to stop rising. If in the case of a woman suspected of infidelity by her husband, the priest dissolves a parchment with the Holy Name of the Lord in order to help restore marital harmony, when the life of the whole of humanity is at stake, surely I am not only allowed but I have the duty to try and save mankind by that means. (Compare Numbers 5, 11-31) When Achitophel saw that his advice concerning the rebellion of Avshalom had not been followed, he went home and arranged his affairs, and hung himself. (see beginning of chapter 17). [Achitofel, according to tradition was the outstanding Torah scholar of his generation, and at one time David’s tutor. Ed.] The Talmud Makkot quoted before comes to the conclusion that Moses when wondering why the bones of Reuven did not rattle in their coffin whereas those of Yehudah, his brother did not, especially since it had been Yehudah’s public confession of having fathered Tamar’s children which had caused Reuven to also publicly confess that he had committed an indiscretion with Bilhah, and remains with a question, else he would not have commenced Yehudah’s blessing with the words he did. He did not bless Shimon, just as his father had also not given him a blessing on his deathbed, as in addition to the deceit and violence at Sh’chem, as the leader of that tribe, Zimri had added to his sin by sleeping provocatively with a Midianite princess, as reported in Numbers 25,6. Although Levi had been Shimon’s partner in the killing of the male population of Sh’chem, his descendants had rehabilitated themselves when, to a man, none of them participated in worshipping the golden calf. (Compare Exodus 32,26) Moses at least hinted at a blessing for Yehudah, according to the Talmud in Makkot there.

Megillat Ruth; From Chaos to Kingship, Perek 4 31:17

Conclusion Megillat Rut records pesukim 7-8 to communicate the following crucial points: The ambiguity of pasuk 8 denotes that a major decision was made regarding the royal line. Pasuk 7 helps us understand that the reason for the royal line emerging from Boaz and not the goel is Boaz’s willingness to make a commitment. This is reminiscent of Yehuda; Yaakov pronounces Yehuda as the royal tribe, since Yehuda commits to taking responsibility for Binyamin (Bereishit 43:9), unlike the firstborn Reuven who failed to make such a commitment. At a crossroads of the direction of the royal line, it is the one who makes the commitment who triumphs.

Or HaChaim on Deuteronomy 33:7:2

ועזר מצריו תהיה, "may she be a helper against his enemies." the word תהיה, refers to the eventual descendant of Yehudah, Ruth the Moabite, without whom even such illustrious people as Zerach and Peretz could not have guaranteed that he would become the founder of the dynasty culminating in King David and eventually the Messiah. The word עזר, is an allusion to the first female, Eve, who was described by the Torah (Genesis 2,18) as Adam's helper, עזר. Similarly, Yehudah's female descendant Ruth would perform this role in asssuring that he could attain his destiny. Compare also what I have written on Genesis 43,9 (page 347).

Rabbeinu Bahya, Bereshit 41:47:2

לקמצים, “by the handfuls.” The word‘s meaning is similar to לגמצים, i.e. ”digging a pit.” The letter ק is interchangeable with the letter ג. when the letters גיכ'ק are involved. Another example is ויציקו את ארון האלו-הים, “and they set down the Ark of G’d.” the word ויציקו is equivalent to ויציגו. as we know it from Genesis 43,9 והצגתיו לפניך ”I will make him stand upright in your presence (bring him back safely).”

Rabbeinu Bahya, Bereshit 44:32:2

When Yehudah said here וחטאתי לאבי כל הימים, this may be understood as “I have sinned against my Father in Heaven.” Yehudah included both his biological father Yaakov as well as his father in heaven in this statement. Seeing that Joseph was on record as “I am a G’d-fearing man” (42,18), Yehudah reminded him of his committing a sin against his father in heaven if he were to keep Binyamin as a slave for himself. He would also be guilty of committing a wrong in both worlds.

Ramban on Genesis 41:47:1

‘LIKMATZIM’ (HANDFULS). They stored up the grain handful upon handful, fist by fist. This is the language of Rashi. Onkelos translated it as, “into store houses,” since excavations made in the earth for storage or other purposes are called ‘kmatzim.’ He is hid now in one of ‘hap’chothim’ (the pits), (II Samuel 17:9.) Jonathan translated, “in one of the kumtza.” Similarly, he always translated the term pachath as kamtza, which is related to the expression, He that diggeth ‘gametz’ (a pit), (Ecclesiastes 10:8.) as the letter gimmel serves here as kuph, just as it serves as a kaph in the following verses: Never lacking in ‘hamazeg’ (mingled wine), (Song of Songs 7:3.) the word hamazeg being derived from the term, ‘Mas’cha’ (She hath mingled) her wine; (Proverbs 9:2.) ‘v’chano’ which Thy right hand hath planted, (Psalms 80:16. Translated: ‘And of the stock’ which Thy right hand hath planted. But Ramban explains it as: “And of the garden, etc.”) which is like ganoh (garden); ‘vayisachru’ the fountains of the murmuring deep, (Above, 8:2.) which is like vayisagru (and they were closed); To their native land (‘m’churatham’); (Ezekiel 29:14 (m’churatham); 16:3 (m’chorotayich).) Thy origin (‘m’chorothayich’) and thy birth; (Ezekiel 29:14 (m’churatham); 16:3 (m’chorotayich).) And I will give over (‘v’sikarti’) Egypt. (Isaiah 19:4.) In all of these cases the kaph and the gimmel are alike. The kuph and the kaph are often alike, as in kova and chova, (both meaning “hat”); (I Samuel 17:38 (kova); 17:5 (chova).) ‘tikein’ (he set in order) many proverbs, (Ecclesiastes 12:9.) the word tikein being like the term sichein in the verse, Who has directed (‘sichein’) the spirit of the Eternal? (Isaiah 40:13.) Our Rabbis have said in connection with the term jewelry: tachshitim and takshit. Similarly, it is said, ‘Vayatziku’ (And they set down) the ark of G-d — but Abiathar went up — until all the people hath passed out of the city, (II Samuel 15:24.) and the Targum translates: “And they put down the ark,” thus making vayatziku as vayatzig, just as it is said concerning it, And they brought in the ark of the Eternal, ‘vayatzigu’ (and set it) in its place, (Ibid., 6:17.) the word being derived from the expressions, ‘atziga’ (let me place) with thee, (Above 33:15.) and ‘v’hitzagtiv’ (And I will set him) before thee. (Further, 43:9.)

Ramban on Genesis 42:37:1

MY TWO SONS ‘TAMITH’ (THOU SHALT SLAY). Under penalty of a curse, (Ramban’s intent is to explain that the word tamith is not to be understood literally as meaning that Reuben was ready to forfeit the lives of his two sons. Instead, the word is to be understood in a general sense, i.e., that Reuben is willing to be punished, but not that Jacob slay Reuben’s sons.) Reuben obligated himself to return Benjamin to his father, as he said to him, My two sons ‘tamith,’ meaning, “May thy punishment be upon me if I do not bring him back to you.” This is similar in intent to that which Judah said: Then I shall have sinned against thee all my days. (Further, 43:9.) Now Reuben said, My two sons, although he actually had four. (Ibid., 46:9.) His intent in saying “two” was to state that “in place of one of your sons, it should be visited doubly upon my sons.” Now Jacob did not rely upon Reuben as he did upon Judah, (For when Judah gave his promise to his father that he would bring back Benjamin, he finally consented to send him along (43: 9-13), but Reuben’s plea went unanswered.) for Judah prevailed upon his brethren. (I Chronicles 5:2. Thus suggesting that Judah’s great influence upon his brothers would assure their cooperation in bringing back Benjamin under all circumstances.) Moreover, Reuben had already sinned against his father, (Above, 35:22.) and therefore he would no longer rely upon him. Generally, Judah’s counsel was sound: i.e., to leave the patriarch alone until there was no bread in the house, for then he would listen. This — [Judah’s reference to the complete absence of food] — is indicated by Judah’s words to his father: That we may live, and not die, both we, and thou, and also our little ones. (Further 43:8.)

Tribal Lands, Chapter 5; Yehudah 2

Judah loomed large over his brothers and over the Land of Israel. He was the natural leader, commanding the respect of his family at an early age. Even his father yielded to him. (Judah convinced Jacob to send Benjamin (with Judah as his guarantor) down to Egypt (Genesis 43:9). See “Judah’s Triumph” in this chapter.) Chief of the children of Leah, he assumed the authority that the vacillating Reuben could not wield.

Talmud

Rav Yehuda says that Rav says: Ostracism that was declared conditionally requires nullification, even though the condition was not fulfilled, based on Judah's statement to his father regarding Benjamin. Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says that Judah's blessing was linked to that of Reuben. Reish Lakish holds that Rabbi Yishmael would exempt a man from paying an obligation not related to Torah law. Rav Huna derives that a guarantor becomes obligated from Judah's assurance regarding Benjamin. Avot DeRabbi Natan teaches that a wise person does not speak before someone greater in wisdom, citing examples from various biblical figures.

Avot DeRabbi Natan 37:13

And he does not become agitated and respond too quickly. This is Elihu ben Berakhel HaBuzi, as it says (Job 32:7), “I said to myself: Let age speak first.” This teaches that they were sitting in silence before Job. When he would stand up, they would stand up. When he would sit down again, they would sit down again. When he ate, they would eat. When he drank, they would drink. Finally, he asked permission to speak, as it says (Job 3:1, 3), “Afterward, Job began to speak, and cursed the day of his birth.” And he said, “Perish the day on which I was born, and the night it was announced: A male has been conceived!” Perish the day that my father came to my mother and she told him: I am pregnant. And how do we know that they did not all start speaking at the same time? For it says (Job 3:2), “Job answered and said…” and then (Job 4:1), “Elifaz HaTeimani answered and said…” and then (Job 8:1), “Bildad HaShukhi answered and said…” and then (Job 11:1), “Tzofar HaNa’amati answered and said…” and then (Job. 32:6), “Elihu ben Berakhel HaBuzi answered and said….” The book lays them out one at a time (however), to let everyone know that a wise person does not speak before someone who is greater in wisdom. And does not interrupt his fellow. And does not become agitated and respond quickly. He asks appropriately. This is Judah, as it says (Genesis 43:9), “I will pledge myself for him.” He asks inappropriately. This is Reuben, as its says (Genesis 42:3), “Reuben said to his father: Let my two sons die!” He speaks of first things first. This is Jacob. And some say this is Sarah. And last things last. These are the men of Haran. And he admits to what is true. This is Moses, as it says (Deuteronomy 5:25), “The Eternal said to me…they did well to speak thus.” So, too, did the Holy Blessed One admit to what was true, as it says (Numbers 27:7), “The daughters of Tzelophechad have spoken correctly.”

Bava Batra 173b:9

§ Rav Huna said: From where is it derived that a guarantor becomes obligated to repay a loan he has guaranteed? As it is written that Judah reassured his father concerning the young Benjamin: “I will be his guarantor; of my hand shall you request him” (Genesis 43:9). This teaches that it is possible for one to act as a guarantor that an item will be returned to the giver.

Ketubot 102b:1

When they disagree, it is in accordance with the opinion of Rabbi Yishmael. Rabbi Yoḥanan stated his ruling in accordance with the simple interpretation of the opinion of Rabbi Yishmael. And Reish Lakish holds that Rabbi Yishmael states his opinion only there, in the case of the guarantor, which relates to an obligation of Torah law, since a guarantor is obligated by Torah law to pay. But here, where the case does not relate to an obligation of Torah law, as the man did not owe any money until he accepted this obligation upon himself, even Rabbi Yishmael would exempt him from paying.

Makkot 11b:1

Apropos declarations that take effect even if they were stated conditionally and the condition was not fulfilled, Rav Yehuda says that Rav says: Ostracism that was declared conditionally requires nullification, even though the condition was not fulfilled. From where do we derive this? It is derived from Judah, as it is written with regard to his request that his father allow the brothers to take Benjamin to Egypt: “If I do not bring him to you…I would have sinned to you for all days” (Genesis 43:9), i.e., I will remain ostracized as a sinner. And Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: What is the meaning of that which is written: “Let Reuben live and not die” (Deuteronomy 33:6), followed immediately by the verse: “And this for Judah” (Deuteronomy 33:7)? Why was the blessing of Judah linked to that of Reuben?

Targum

In Genesis 43:9, Onkelos and Targum Jonathan both emphasize Judah's willingness to be surety for Benjamin, while Targum Jerusalem adds that Judah will be separated from his father's greeting if he fails in his promise.

Onkelos Genesis 43:9

I will be security for him. You will demand him from my hand. If I do not bring him to you, and set him before you, I will have sinned [be a sinner] to you for all time.

Targum Jerusalem, Genesis 43:9

I will be afar off from the salutation of my father all days.

Targum Jonathan on Genesis 43:9

I will be surety for him: of my hand shalt thou require him. If I bring him not to thee again, and set him before thee, the guilt be upon me before thee all days.

כִּ֖י לוּלֵ֣א הִתְמַהְמָ֑הְנוּ כִּֽי־עַתָּ֥ה שַׁ֖בְנוּ זֶ֥ה פַעֲמָֽיִם׃ 10 J For we could have been there and back twice if we had not dawdled.”
The brothers delayed their return to Egypt, causing unnecessary suffering, but they took steps to ensure their success on the journey, including bringing a gift, returning the money found in their sacks, taking Benjamin with them, and praying for mercy from God when facing the ruler of Egypt. Yehudah emphasizes the urgency of not delaying the return to Egypt to avoid harm to all involved, while the concept of "if not for" statements is discussed in relation to the merit of the Almighty, Torah, and faith in various Midrashim. The text discusses how Egypt represents worldly desires, Moses symbolizes liberation from these passions, and the importance of focusing on spiritual growth and liberation instead of worldly distractions. Onkelos and Targum Jonathan interpret Genesis 43:10 as stating that if the brothers had not hesitated, they could have completed the journey twice already.

Commentary

The brothers delayed their return to Egypt, causing unnecessary suffering, but had they not procrastinated, they could have returned with Simeon and avoided all the anxiety. They restricted their food intake until their father agreed to let Benjamin go, and took steps to ensure their success on the journey, including bringing a gift, returning the money found in their sacks, taking Benjamin with them, and praying for mercy from God when facing the ruler of Egypt.

Rabbeinu Bahya, Bereshit 43:10:1

כי לולא התמהמהנו, “for if we had not delayed, etc.” According to Rabbeinu Chananel the brothers made do with eating as little as possible until their father would raise the subject of a return trip to Egypt. The sons of Yaakov were very sensitive in their respect for the feelings of their father and did not brow beat him with their arguments, preferring to wait until Yaakov made the first move. Once Yaakov had shown willingness to let Binyamin travel, he also suggested five ways to help that trip become successful. First, he prepared a gift for the ruler of such a mighty country. Secondly, he told his sons to return the money which they had found in their sacks. It could have been an oversight on the part of a manager in Joseph’s household. Thirdly, he insisted that the money be returned for reasons of establishing their integrity as G’d-fearing people even if Joseph had never missed that money. Fourth, he authorised the brothers to take Binyamin with them. Fifth and last, he prayed that the Almighty would grant the brothers mercy when they would face the ruler of Egypt.

Rabbeinu Chananel on Genesis 43:10:1

כי לולא התמהמנו, the verse teaches us that in the interval the sons had all severely restricted the amount of food that they had been consuming without raising objections to their father’s ruling not to take Binyamin with them. They waited until their father would himself realise that he had to change his attitude and would agree for Binyamin to accompany his brothers. Once he had become agreeable, he suggested five steps to increase their chances of success. They were: 1) “take a gift along for the ruler of that land.” 2) “take twice the amount of money you had taken the first time.” 3) the amount of money found in their bags they should return as independent of any money taken to pay for purchases. Joseph’s official might have made a mistake. It would be a sanctification of the Lord’s name for people believing in Him being seen as so honest. 4) take along your younger brother. 5). Prayer. He told the brothers that he had prayed to G’d that He should exercise His mercy toward them when they would confront the Egyptian ruler. (as quoted by Rabbeinu Bachya)

Rashi on Genesis 43:10:1

לולא התמהמהנו EXCEPT WE HAD LINGERED — through you, we would have already come back with Simeon and you would not have had this anxiety all these days.

Rav Hirsch on Torah, Genesis 43:10:1

Hätten wir nur nicht gezögert, so könntest du schon längst aus dieser quälenden Ungewissheit sein. Die Reise ist gar nicht so groß. לולא von לול, ein verschlungener Aufgang, und לולאות zusammenhaltende Schleifen. Unsere Zögerung war die לולאות, war das, was uns zurückgehalten; unser ganzes Unrecht und Unglück war das התמהמה, die Unentschlossenheit; sonst wäre schon alles heiter gelöst.

Rav Hirsch on Torah, Genesis 43:10:2

התמהמה von מהה, rad von מה: was; das unentschiedene Sachliche. מי: das unentschiedene Persönliche, von מגג ,מיי usw. die ein ins Unbestimmte übergehendes Zerfließen bedeuten. Ebenso התמהמה ,מהה sich unentschieden, unentschlossen halten; zögern, sich in dem Zustand des מה halten, wo man noch nicht weiß, ob rechts oder links.

Sforno on Genesis 43:10:1

כי לולא התמהמנו, the reason I volunteered to consider myself as having sinned against you forever if I fail to bring back Binyamin is only because it is absolutely clear to me that if we had not procrastinated ever since we told you what the man had said to us, or since we ran out of food,

Sforno on Genesis 43:10:2

כי עתה שבנו זה פעמים, we could have been back already twice for the man would not have detained us at all, seeing that he described himself as G’d-fearing. He would not continue to harass us once he realised that we had told him the truth.

Siftei Chakhamim, Genesis 43:10:1

You would not have had to suffer all these days. Otherwise, what difference does it make that they could have returned twice? Perforce, it means we would have returned with Shimon and you would have been spared all your suffering until now.

Steinsaltz on Genesis 43:10

Since, had we not tarried until now because you were unwilling to send Benjamin and we did not pressure you to do so, we would by now have traveled to Egypt and returned twice.

Midrash

Rabbi Yochanan, Rabbi Levi, and Rabbi Yehoshua ben Levi discuss the concept of "if not for" statements in relation to the merit of the Almighty, Torah, and faith in Midrash Tehillim 27:7. In Bereshit Rabbah 91:11, Rabbi Levi and Rabbi Yehoshua of Sikhnin provide interpretations of the items Jacob instructed his sons to take to Egypt, while Rabbi Yitzḥak suggests reasons for the double silver. In Bereshit Rabbah 74:12, Zavdi ben Levi and Rabbi Yehoshua ben Levi discuss the significance of the phrase "had the God of my father not been with me," attributing it to the merit of the patriarchs, sanctity of the Name, faith, and Torah. Rabbi Yirmeya emphasizes the importance of labor in saving lives.

Bereshit Rabbah 74:12

“Had the God of my father, the God of Abraham, and the Fear of Isaac, not been with me, then now you would have sent me away empty-handed. God saw my hardship and the toil of my hands, and proved it last night” (Genesis 31:42). “Had the God of my father, the God of Abraham, and the Fear of Isaac not been [lulei]” – Zavdi ben Levi and Rabbi Yehoshua ben Levi, Zavdi ben Levi said: Everywhere that lulei is stated, it came by the merit of the patriarchs. Rabbi Yehoshua ben Levi said to him: But is it not written: “For, had we not [lulei] tarried”? (Genesis 43:10). (Judah said it to Jacob while trying to convince him to send Benjamin with them to Egypt.) He said to him: Their very ascent was by the merit of the patriarchs, as had it not been for the merit of the patriarchs, they would not have ascended from there (From Egypt.) in peace. Rabbi Tanḥuma said: There are those who express the statement of Rabbi Yehoshua ben Levi to Zavdi ben Levi: Rabbi Yehoshua ben Levi said: Everywhere that lulei is stated, it came by the merit of the patriarchs, except for this one. (The one from Genesis 43:10 which was just mentioned.) He said to him: This one, too, was by the merit of the patriarchs. Rabbi Yoḥanan said: Due to the sanctity of the Name. (God saved them so they could sanctify His name.) Rabbi Levi said: By the merit of faith and by the merit of Torah. By the merit of faith – “had I not [lulei] believed” (Psalms 27:13); by the merit of Torah – “had Your Torah not been my delight” (Psalms 119:92). “God saw my hardship and the toil of my hands” – Rabbi Yirmeya said: Labor is more beloved than the merit of the patriarchs, as the merit of the patriarchs salvaged money, while labor saved lives. The merit of the patriarchs salvaged money, as it is stated: “Had the God of my father…not been…[then now you would have sent me away empty-handed].” Labor saved lives – “God saw my hardship and the toil of my hands, and proved it last night.” (When God warned Laban not to harm Jacob.)

Bereshit Rabbah 91:11

“Since, had we not tarried, we would now have returned twice” (Genesis 43:10). “Their father, Israel, said to them: If so then, do this: Take of the choice produce of the land in your vessels, and take a gift down to the man, a little balm, and a little honey, spices and ladanum, pistachio nuts and almonds” (Genesis 43:11). “Since, had we not tarried… Their father, Israel, said to them: If so then [efo]” – Rabbi Levi in the name of Rabbi Tanḥum ben Ḥanilai: Can it be that the same trembling that I caused my father to tremble – “[Isaac was overcome with great trembling, and he said:] Who then [efo] is he [who hunted game and brought it to me? And I ate from all before you came, and I blessed him]” (Genesis 27:33) – is causing my trembling here? I wonder. “Take of the choice produce [mizimrat] of the land in your vessels” – Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Items that bring song [mizmarin] to the world: Snail [ḥilazon], (The snail from which the expensive tekhelet dye was produced. ) wine with balsam, (Wine enhanced with the scent of balsam (Midrash HaMevoar; see Matnot Kehuna, Etz Yosef). ) myrrh with the oil accumulated within it. “A little balm” – balsam oil, “a little honey” – Rabbi Yehuda bar Rabbi said: Honey that is hard as a rock; (This was a special honey that was very valuable because it would last a long time, could be easily transported, and provided a high quality flavor. ) “spices” – beeswax; “ladanum” – gum Arabic; “pistachio nuts and almonds” – nut oil and almond oil. “And take double the silver in your hand, and the silver that was returned in the opening of your sacks return in your hand; perhaps it was an oversight” (Genesis 43:12). “And take your brother, and arise and return to the man” (Genesis 43:13). “And may God Almighty grant you mercy before the man, and he will send with you your other brother, and Benjamin; and me, as I am bereaved, I am bereaved” (Genesis 43:14). “And take double the silver in your hand” – Rabbi Yitzḥak said: Perhaps the price has risen. “And the silver that was returned…And…your…brother” – he said to them: ‘Here is the silver, here is the gift, and here is your brother, do you need anything else?’ They said to him: ‘We need your prayer.’ He said to them: ‘If you need my prayer, “and may God Almighty grant you mercy…”.’

Midrash Tehillim 27:7

"If I did not believe in seeing the goodness of the Lord. Zevadi the son of Levi said: Any place where it is stated 'if not for the merit of the forefathers' and the verse (Genesis 43:10) states 'for had we not delayed.' We ourselves would not have gone from there in peace except for the merit of the forefathers. Rabbi Yochanan said: Every 'if not for' is due to the merit of the Almighty, as it says (Isaiah 1:9) 'if not for the Lord of hosts.' Rabbi Levi said: It is due to the merit of the Torah, as it says (Psalms 119:92) 'If Your Torah had not been my delight.' And it is due to the merit of faith, 'If I did not believe in seeing the goodness of the Lord.'

Quoting Commentary

Yehudah offers to be responsible for Binyamin's safety, emphasizing the urgency of not delaying the return to Egypt to avoid harm to all involved (Genesis 43:8-10). The word "LU" is used in various contexts in the Bible, including expressing a wish for Ishmael's survival in Genesis 17:18, indicating a desire for his continued existence and that of his descendants.

Metzudat Zion on Judges 3:26:2

Matter of waiting. As in Genesis 43:10. "If only we had not waited"

Ramban on Genesis 17:18:1

‘LU’ (O) THAT ISHMAEL MIGHT LIVE BEFORE THEE. The meaning of this word lu everywhere is as the word im (if), and it is also found combined in the word lulei, which means “if not.” [The Hebrew word lulei, ordinarily written with a yud at the end] is sometimes written with an aleph at the end. (See Hebrew text of Scripture, ibid., 43:10.) It is also combined into the form of ilu, as in the verses: ‘Ve’ilu’ (But if) we had been sold for bondmen and bondwomen; (Esther 7:4.) ‘Ve’ilu’ (And if) a thousand years twice told. (Ecclesiastes 6:6.) The purport of this word ilu is “even if,” and its meaning is as if it said, “if if,” the double use of the word being for the purpose of emphasis, as in the expressions: Is it only through Moses alone; (Numbers 12:2. The words “only” and “alone” (harak; ach) are redundant and used for emphasis.) Was it because there were no graves; (Exodus 14:11. The Hebrew words hamibli ein are both negatives. Again the redundancy is for special emphasis.) and other similar cases. Abraham thus said: “If Ishmael live before Thee, I will be pleased with this blessing with which Thou hast blessed me, namely, with seed from Sarah.” For since He promised him at first, One born of your own body is to be your heir, (Above, 15:4.) and the heir was to be one person, he [Abraham] had thought that this referred to Ishmael. But now that he was told that he will beget a child from Sarah and he understood that this child was to be the heir, he feared lest Ishmael die. Therefore, he said this: [O that Ishmael might live before Thee]. Live before Thee. Rashi explained: “Live in reverence of Thee, similar in meaning to Walk before Me, (Verse 1 here.) which Onkelos renders, ‘Worship Me.’” But this is not correct, since He said, And as for Ishmael, I have heard thee. (Verse 20 here. If the sense of Abraham’s prayer is, as Rashi explained, that Ishmael live in reverence of G-d, how could G-d assure him of that, since, as the Sages express it, “Everything is by hand of Heaven except the fear of Heaven,” (Berachoth 33 b) which is in the hands of man to be determined by his free choice. (Mizrachi.)) Instead, its meaning is that he live and his seed will always exist.

Rashbam on Numbers 22:33:1

אולי נטתה מפני; whenever the word אולי occurs in the Bible its meaning is similar to the words אם and אילו. (‘if’) Commentators who explain the word as meaning לולי as in Genesis 43,10 לולי התמהמנו, ”if not for the fact that we procrastinated,” or as in Genesis 31,42, לולי אלוקי אבי, “if not for the G’d of my father, etc.,” are in error. We have to understand the word as in Lamentations 3,29 אולי יש תקוה, “maybe there is hope,” or as in Amos 5,15 אולי יחנן ה', “maybe G’d will be gracious,” or as in Genesis 43,12 אולי משגה הוא,”maybe it was an oversight.”

Redeeming Relevance; Genesis 6:27

And Yehudah said to Yisrael his father, “Send [Binyamin] with me and we will get up and go, so that we will live and not die, both we and you, and also our babies. I will be his guarantor. From my hand you may request him. If I don’t bring him to you and present him in front of you, I will have sinned against you all the days. For had we not delayed, we would have already returned twice.” (Bereshit 43:8–10)

Second Temple

The text discusses how Egypt represents the temptation of worldly desires, while Moses symbolizes the liberation from these passions through the celebration of the Passover. Judah's statement about not delaying in returning suggests the importance of not getting caught up in worldly distractions and instead focusing on spiritual growth and liberation.

Who is the Heir of Divine Things 51:7

[255] And so it is Egypt which has its “task-drivers” (Ex. 5:6) who urge others to the enjoyment of the passions; it is Moses who bids eat the Passover and celebrate the crossing from passion “with haste” (Ex. 12:11). So too Judah, “for if we had not delayed, we should already have returned twice over” (Gen. 43:10). He does not mean “we should have gone down twice to Egypt,” but “we should have come up thence in safety.”

Targum

Onkelos interprets Genesis 43:10 as stating that if they had not hesitated, they could have completed the journey twice already. Targum Jonathan similarly conveys the idea that if they had not delayed, they would have returned two times by now.

Onkelos Genesis 43:10

If we had not hesitated until now, we could have been there and back twice.

Targum Jonathan on Genesis 43:10

For unless we had thus delayed, we should already have returned these two times.

וַיֹּ֨אמֶר אֲלֵהֶ֜ם יִשְׂרָאֵ֣ל אֲבִיהֶ֗ם אִם־כֵּ֣ן ׀ אֵפוֹא֮ זֹ֣את עֲשׂוּ֒ קְח֞וּ מִזִּמְרַ֤ת הָאָ֙רֶץ֙ בִּכְלֵיכֶ֔ם וְהוֹרִ֥ידוּ לָאִ֖ישׁ מִנְחָ֑ה מְעַ֤ט צֳרִי֙ וּמְעַ֣ט דְּבַ֔שׁ נְכֹ֣את וָלֹ֔ט בׇּטְנִ֖ים וּשְׁקֵדִֽים׃ 11 J Then their father Israel said to them, “If it must be so, do this: take some of the choice products of the land in your baggage, and carry them down as a gift for the man—some balm and some honey, gum, ladanum, pistachio nuts, and almonds.
Chasidut emphasizes the importance of reciting the Hallel prayer and giving charity to find favor with public officials, reflecting on one's distance from God for repentance and joy in the soul. The number seven is linked to music in Jewish tradition, with the Land of Israel being considered the land of song. Halakhah discusses the process of obtaining balsam oil from the Land of Israel with a special blessing. Jewish Thought delves into Korach's rebellion against Moses and Aaron, while Midrash explores Israel's instructions to his sons on what gifts to take to Egypt. Mishnah details exemptions from peah obligations, while Musar discusses the Torah's approach to controlling evil urges. Quoting Commentary provides various interpretations from Ramban, Radak, Ibn Ezra, and others, and Talmud suggests Job's timeline. Targum elaborates on the offerings Israel instructed his sons to take to Egypt.

Chasidut

Reciting the Hallel prayer and giving charity can help find favor with public officials. Yaakov sent a melody of the Land of Israel to Yosef through his sons. Reflecting on one's distance from God and praying for help can lead to a stronger repentance and joy in the soul. The number seven is associated with music in Jewish tradition, with the Land of Israel being considered the land of song. Every day should be seen as new to reflect on one's distance from God and begin anew in serving Him. Praying to the Lord through hints, called 'zimmurot,' can help bridge the gap between oneself and God.

Bat Ayin, Vayigash 2

"And the main creation of the world was in the beginning, for the sake of Israel, who are called 'reshit' (first/fruits) (Vayikra Rabbah 36:4). This is explained in the manner of the saying of our Sages (Pesikta de-Rav Kahana 12:21): 'Every day should be in your eyes as new,' meaning that every person, even if he serves the Lord constantly, nevertheless needs to reflect every day on his distance from God, and all his service is as nothing compared to what is required of him. In his eyes, it should be as if he has not yet begun to taste any pleasantness from the Lord, and he should be like a newborn today, starting to serve the Lord. He should gaze and seek to behold the pleasantness of the Lord, and he should pray to the Lord for help to begin and complete his service for Him. He should cry out for the good fortune to see the pleasantness of the Lord, and he should humble his heart greatly for the days and years that have passed over him from the day of his birth without benefiting at all from the pleasantness of the Lord. Moreover, this has greatly impaired him, and a barrier has been created that separates him from his Creator. As a result, he has distanced himself greatly from God. But from now on, let him read and pray to the Lord from a distance through a hint, like the example of a servant who is far from his master and cannot speak to him face to face, requesting his needs and the necessities of his life. Instead, he communicates with him from a distance through a hint, thereby alluding to his master and asking him to grant him his life needs. Similarly, when a person reflects on himself and finds that he is far from God, he should pray to the Lord only through this hint, which is called 'zimmurah.' As the Scripture says (Isaiah 24:16): 'From the ends of the earth we heard zimmurot,' meaning from a distance, we are heard only through hints, specifically using the language of zimmurot. This is called 'reshit,' for every day, in his eyes, is as if it is the beginning of his service to the Lord through the zimmurot. This is what Jacob said to his sons (Genesis 43:11): 'Take of the best fruits of the land,' meaning the aspect of zimmurot, as explained above.

Flames of Faith 26:8

In the Jewish tradition, the number seven is associated with music. According to the Pirkei de-Rabbi Eliezer, there are seven major bodies of water, and the seventh is the Kinneres (Sea of Galilee), which lies east of Tiberias, Israel. The word Kinneres comes from the word kinor, “harp,” for it is a lake shaped like a harp that leads all the other lakes in song to God. (“All the bodies of water sing to God. This is the meaning of the phrase in our prayers: illu finu malei shirah ka-yam u-lishoneinu rinnah ka-hamon gallav, ‘Were our mouths filled with song like the ocean, and our tongues with praise like the multitudes of waves.’ Apparently, the ocean and its waves are viewed by Jewish thought as a great song to God, and we are saying that we too should sing like them. The Kinneres Lake is the cantor leading all the waves and oceans in their musical chant” (Tzion Ve-Arehah pg. 90).) The Midrash states further that there are seven major land- masses: the six continents and the Land of Israel. The Land of Israel is the land of song. When Jacob told his sons to take some of the produce of the land, he said, Kechu mi-zimras ha-aretz, which can be translated, “Take some of the song of the land” (Gen. 43:11). (When Messiah will arrive, we will hear the songs that the stones and pebbles of Israel are singing. Then we will merit the fulfillment of the verse, Mi-kenaf ha-aretz zemiros shamanu, “From the edges of the land we heard songs” (Tzion Ve-Arehah pg. 50, quoting Isa. 24:16).)

Likutei Moharan, Part II 63:1:1

{“Take from the choice products of the Land in your pouches, and bring down to the man as tribute some balsam and some honey, and gum, resin, pistachio nuts and almonds” (Genesis 43:11).} Know! when our forefather Yaakov sent his sons, the ten tribes, to Yosef, he sent with them a melody of the Land of Israel. This is the deeper meaning of “Take from the ZiMRot (choice products) of the Land in your pouches…”—the concept of ZeMeR (song) and melody, which he sent through them to Yosef. This is as Rashi comments: me’zimrat—it connotes zemer ….

Sefer HaMiddot, Public Officials 3

Reciting the Hallel prayer and giving charity are a segulah for finding favor in the eyes of public officials.

Tanya, Part I; Likkutei Amarim 31:17

The quality of this repentance will be stronger and more intense, from the depth of the heart, and likewise the joy of the soul will be with an added measure of light and joy, when he will reflect in his heart with knowledge and understanding to console himself from his distress and sorrow, saying, as above: “Truly and without a doubt…”—“but it was not I who created myself. Why, then, has G–d done such a thing, to cause a portion of His light, blessed be He, which fills and encompasses all worlds, and before Whom everything is of no account, to descend and to be clothed in a ‘serpent’s skin’ and in a fetid drop? It cannot be otherwise than that this descent is for the purpose of an ascent—to raise up to G–d the whole vital animal soul, which is of the kelipat nogah and all her ‘garments,’ namely her faculties of thought, speech, and action, through their being enclothed in the act, speech, and thought of the Torah.” [As for the meaning of this ascent—how this is the ultimate purpose of the creation of the world—it will be later explained at length.] ( Chs. 35, 36, 37.) “If this is so, there is one thing for me to do, and this will be my sole aim all the days of my earthly life, to fully occupy therein the life of my spirit and soul, as is written, ‘To You, L–rd, I lift my soul,’ ( Psalms 25:1.) that is to say, to bind my thought and speech with His thought and speech, blessed be He, which are the very laws which have been set before us, and likewise my action—in the performance of the commandments.”

Commentary

Jacob instructs his sons to take a gift to the ruler of the land, including choice fruits, balm, spicery, nuts, and almonds, emphasizing quality over quantity to impress him. The items sent were rare and of high value, such as balsam and honey, not commonly found in Egypt, to curry favor with the ruler (Sforno, Steinsaltz).

Chizkuni, Genesis 43:11:1

מעט צרי, “a little balsam;” something not available in Egypt. We have read that caravans used to transport this material to Egypt in Genesis 37.25.

Chizkuni, Genesis 43:11:2

בטנים, “pistachios;” the letter ב is vocalised with a chataf kametz, an abbreviated vowel kametz.

Ibn Ezra on Genesis 43:11:1

DO THIS. Do according to the following counsel. (Zot (this) is feminine. The question thus arises, why did Jacob use the feminine zot asu (do this) rather than the masculine zeh asu? I.E.’s solution is that the word zot refers to etzah (council) which is feminine. It should be noted that etzah is not in the Biblical text (Cherez).)

Ibn Ezra on Genesis 43:11:2

OF THE CHOICE FRUITS OF THE LAND. Zimrat (choice fruits) refers to all types of praiseworthy things. It comes from the same root as zemirot (songs) (Is. 24:16). (Things that one sings about, things that one praises. Krinsky explains I.E. as meaning the choicest fruits because of which the land is praised.)

Ibn Ezra on Genesis 43:11:3

BALM AND…SPICERY. I have previously explained these terms. (See I.E.’s comments on Gen. 37:25.)

Ibn Ezra on Genesis 43:11:4

NUTS. Batenim does not appear elsewhere in Scripture. (Hence we cannot be sure what it means.) Some say it means nuts.

Malbim on Genesis 43:11:1

Take an offering. This would demonstrate their innocence because ordinarily a person is embarrassed to bring gifts to one whom he has injured. A little balsam. He instructed them not to bring too costly an offering lest it appear that they were trying to bribe him.

Radak on Genesis 43:11:1

אם כן אפוא, if the situation is such that I cannot detain Binyamin here,

Radak on Genesis 43:11:2

זאת עשו, in order to curry favour with the ruler of the land;

Radak on Genesis 43:11:3

מזמרת הארץ, of the produce which this land is especially famous for;

Radak on Genesis 43:11:4

מעט צרי ומעט דבש, both of these products were known as exports from the land of Canaan. as is spelled out specifically in Ezekiel 27,17 יהודה וארץ ישראל המה רוכליך בחטי מנית ופגג ודבש ושמן וצרי, Yehudah and the Land of Israel, they were your peddlers. With wheat from Minis, balsam oil, honey, oil and balm, etc.” צרי is known as “balsam” nowadays.

Radak on Genesis 43:11:5

נכאת, according to Bereshit Rabbah 91,11 this is wax. In the same paragraph there דבש is understood as “hard as stone.” Rabbi Saadyah Gaon explains the word צרי, as Triaki, and נכאת as some kind of cabbage (cauliflower), and לוט as lotononis, something better known today as armon, chestnut.

Radak on Genesis 43:11:6

בטנים, which are known in Arabic as piniulash. Apparently this nut was known in Spain as tzenuvar.

Radak on Genesis 43:11:7

ושקדים, almonds, something familiar to all of us. In Bereshit Rabbah 91,11 both the words בטנים and שקדים are understood as referring to an ointment based on the oil of these nuts. [why would Yaakov send something as common as peanuts and almonds? Ed.]

Rashi on Genesis 43:11:1

אפוא NOW — This is really a redundant word used in Hebrew for stylistic purposes. If it be so that I am compelled to do this — that I must send him with you — I must endeavour to seek where (אי) there is here (פה) some measure and plan to propose to you and therefore, I say: “Do this”.

Rashi on Genesis 43:11:2

מזמרת הארץ OF THE CHOICE PRODUCTS OF THE LAND — This is rendered in the Targum by “Take of that which is praised in the land” — that about which people sing its praise (מזמרים) when it comes into existence (Genesis Rabbah 91:11).

Rashi on Genesis 43:11:3

נכאת is WAX (Genesis Rabbah 91:11; cf. 37:25).

Rashi on Genesis 43:11:4

בטנים PISTACHIO-NUTS — I do not know what these are. but in the definitions given in the Dictionary of R. Machir I have read that they are Pistachios; I think that they are peaches.

Rav Hirsch on Torah, Genesis 43:11:1

Was בטנים sind, ist unbestimmt. Warum schickte Jakob nichts von den bilden? Einfach זמרת הארץ hier ,שבח הארץ die doch eigentlich das ,שבעה מינים wohl darum, weil nichts gewachsen war. Was er sendet, sind lauter Dinge, die sich lange halten und schon aus früheren Jahren stammten. Daher man auch im Midrasch בטנים ושקדי׳ auf das Öl aus diesen Früchten bezieht, die Früchte waren schon lange aufgezehrt.

Rav Hirsch on Torah, Genesis 43:11:2

צרי von צרה, verwandt mit זרח ,זרע ,צרע, hinaussetzen, streuen usw. Das ausschwitzende Balsamharz, daßelbe wie זמרת — .נטף. Höchst eigentümlich ist es, daß unsere Sprache, Gesang und Rebe mit derselben Wurzel bezeichnet. Wir haben drei Ausdrücke in Beziehung auf Gesang und Lied, שיר — .זמר שיר ,נגן ist das Lied im Gedichte. נגן ist die Instrumentalmusik. Möglich, daß נגן gerade Instrument heißt. Im Midrasch heißt מנגיניך: deine Machinationen. Ebenso heißt die Maschinerie an Salomos Thron: תרג׳ שני) מנגנון zu Esther 1, 2). Man leitet dies gewöhnlich aus dem Griechischen ab. Es ist jedoch möglich, daß נגן zu Grunde liegt. זמרה heißt die Melodie, der natürliche Gesang ohne Worte. Ist dies wahr, wie denkt sich unsere Sprache das Verhältnis der Melodie zum Lied, wenn sie die Melodie: "Rebe" nennt? Daß überhaupt Erscheinungen des Gedankens und der Rede durch Pflanzenerscheinungen ihren Ausdruck finden, ist unserer Sprache nicht fremd. So סעיף: Zweig und Gedankenreihe. מלל: abpflücken und מלה: ein einzelnes Wort, sowie מַלל: einzelne Worte sprechen. Vergegenwärtigen wir uns die Verwandtschaft von זמר mit צמר ,שמר, so ergibt sich die Bedeutung für זמרה, Rebe, als derjenige Pflanzenteil am Weinstock, in welchem die im Stamme aufsteigenden Säfte bewahrt, zusammengehalten und geläutert werden, bis sie die Frucht des Weines zu erzeugen fähig sind. Es wächst nicht die Frucht unmittelbar am Stamme, in weiten, sich schlängelnden Ranken strömen erst die Säfte hin, bis sie sich in der Beere zur Frucht gestalten. Ganz in demselben Verhältnis steht der Gesang, die Melodie, zum Worte des Liedes. Gefühle und Empfindungen, die in des Menschen Geist noch nicht zur völligen Gedankenklarheit für den Wortausdruck gereift sind, gewinnen auf den Flügeln des Gesanges diese Klarheit und Reife, um dann auf der Höhe der Begeisterung das Wort zu finden. Der natürliche Mensch spricht für andere, singt für sich, und in der wahren, der Natur nicht entfremdeten Kunst wird die Melodie nur Trägerin des Wortes sein wollen, wird die Melodie um des Wortes willen, nicht umgekehrt — wie in den meisten Operntexten — das Wort um der Melodie willen da sein. Die Melodie ist die sanft sich hinwindende Rebe, die auf ihrem Tongewinde das begeisterte Wort als Frucht darreicht. Die Richtigkeit dieser Auffassung dürfte auch in weiteren Sprachformen eine nicht unwillkommene Bestätigung finden. Das begeisterte Wort, die Frucht des Gesanges heißt: שיר .שיר ist aber — wie bereits (zu Kapitel 9, 21) entwickelt — nur ein Glied der Familie שכר ,שקר ,שגר. Alle vier, ,שכר ,שגר שיר ,שקר bedeuten ein Produzieren von innen heraus. שגר: die tierische Geburt. שקר die logische, absichtliche Produzierung, der in der äußeren Wirklichkeit nichts entspricht: die Lüge. שכר, die unabsichtliche geistige Produzierung der Phantasie, welcher ebenso nichts in der äußeren Wirklichkeit entspricht: der Rausch. שיר ist die wahre edle Produzierung, die nicht die konkrete Wirklichkeit, sondern das derselben zu Grunde liegende, nur von des Menschen Innern wahrgenommene Unsichtbare zum Ausdruck bringt. Das wahre שיר besingt immer Gott in der konkreten Erscheinung der Natur und Geschichte. Nun ergibt sich die einfache Parallele: wie sich זְמרָה, die Rebe, zu שֵכָר, dem berauschenden Saft, verhält, also verhält sich זִמְרָה, der Gesang, zu שִיר, dem begeisterten Liedeswort.

Rav Hirsch on Torah, Genesis 43:11:3

מנחה wahrscheinlich eine solche Gabe, die נחה, die jemanden den Weg zu einem andern bahnen soll. Sollte die Wurzel מנה, verwandt mit מנה, sein, so wäre es eine Gabe ganz anderer Art, die nämlich den Nutzen des Empfängers beabsichtigt, während מנהה vielmehr ein Geschenk im Interesse des Gebers bedeutet. — Mit ungemeiner Feinheit hebt Jakob wiederholt das מעט hervor. Bei einem so großen Herrn wäre es eine Beleidigung, viel zu schenken, es soll ja nur Ausdruck einer Huldigung sein.

Sforno on Genesis 43:11:1

אם כן, if the matter is indeed as you have said that although the man harassed you he is a G’d-fearing individual,

Sforno on Genesis 43:11:2

איפוא, then it is quite clear what you have to do;

Sforno on Genesis 43:11:3

קחו מזמרת הארץ מעט צרי, although when one presents a gift to an ordinary person it is important to impress him with the quantity of the gift so that he can feast his eyes on it, this man who has everything will only be impressed with the quality of the gift instead of the quantity; therefore take rare items but only in appropriately small quantities to emphasise their rareness. All the items sent to Joseph were of this nature, as opposed to the gift Yaakov had sent to his brother Esau on a previous occasion.

Sforno on Genesis 43:11:4

הורידוהו לאיש מנחה, before you will actually meet him face to face again. This will enable you to judge if he receives your gift with goodwill. If he does, you will have reason to be confident that he will receive you also with goodwill. This thought has also been expressed in Judges 13,23 when the wife of Manoach, in trying to calm her husband’s fears, said to him: “if G’d had wanted to kill us He would not have accepted our burnt-offering and our gift-offering first.” After this conversation,

Steinsaltz on Genesis 43:11

Their father Israel said to them: If so, then since there is no alternative, do this: Take of the choice produce of the land in your vessels and take a gift down to the man. A gift can soften even the hearts of nobles. Jacob suggests that they take superior produce that grows in Canaan but not in Egypt: a little balm, used for perfume or medicine that at the time was produced almost exclusively in the Jordan valley; a little honey; spices 13 [ nekhot ], alternatively, some other luxury product; 14 labdanum, a type of cosmetic; as well as pistachio nuts and almonds;

Tur HaArokh, Genesis 43:11:1

מעט צרי ומעט דבש, “a little balsam and a little honey.” In order that you should not give the impression that you are wealthy.

Halakhah

Balsam oil from the Land of Israel is a valued product with a special blessing, "Borei shemen areiv" [Who has created pleasant-scented oil]. It is obtained by making an incision into the tree trunk, stripping the bark, and allowing the oil to trickle out.

Kitzur Shulchan Arukh 58:6

Balsam oil (Balsam is a valuable, fragrant oil, mentioned in Genesis 43: 11 as tzori. It is obtained by making an incision into the tree trunk, stripping the bark, after which the oil trickles out. (Mishnah Berurah 216: 22)) which grows in the Land of Israel, enjoys a prominence as a product of the Land of Israel, and a special berachah has been instituted for it, which reads: Borei shemen areiv [Who has created pleasant-scented oil].

Jewish Thought

Korach's rebellion against Moses and Aaron was carefully planned with the inclusion of respected leaders and exclusion of potential dissenters, aiming to create the illusion of equality and challenge the leadership structure. Moses warned Korach's family of the dangers of their actions, while Datan and Aviram mocked Moses and accused him of dictatorial leadership. Moses defended himself, emphasizing that his leadership had not benefited him personally. He ultimately ordered Datan and Aviram to offer incense with Aaron to ensure a fair test of leadership.

Akeidat Yitzchak 78:1:8

Since it is well known that premeditation and planning of sinful conduct aggravates the nature of such a sin, (Yuma 29, "contemplation of the sin is worse than the sin itself") it is important to reveal the full extent of the qualities the people involved possessed. Men such as these were beyond acting impulsively, and could not be excused for having acted out of mere thoughtlessness. Korach was keenly aware that in order for his rebellion to succeed, he needed either massive support amongst the people, or the kind of collaborators who could compenstae for their lack of numbers by dint of their reputation amongst the people. This is why he included "princes, men of established reputations," "heads of the nation." With that kind of following, he did not fear to be accused of grandstanding, of selfseeking under the mantle of righteous indignation. For this very reason he excluded the firstborn, who might have been perceived as having an axe to grind, having lost their privileges to the tribe of Levi. Although Korach's main attack was directed against the priesthood, he could create the impression that he was prepared to forego his own privileges as a Levite by camouflaging his complaint as being directed against the whole tribe of Levi. This gave the impression that he was striving for everybody to be equal. He did not suggest that the people become leaderless because they were all holy, but argued that in every civilised society leadership positions are awarded based on personal merit. It would be inconceivable that in a holy nation, leaders would not be freely elected by their peers. (1) When Moses heard this heresy and impudence, he told them that at the first available opportunity, i.e. the following morning, G'd Himself would announce who it was who could claim to be close to Him. The very fact that G'd was amongst them,- Korach's own words,- would help settle the issue. Since Korach and companions claimed equal status for everyone, surely the attempt to offer incense could not endanger them, but would give them a chance to see whose incense would be accepted. (2) At that stage, Moses did not suggest that Aaron present incense also. Later, Moses turned to Korach's family, pleading that they use their intelligence and realise that they had already been accorded a superior status by G'd. If now, after challenging this arrangement they were not prepared to retract their demand to be accorded the priesthood also, they should realise that they were placing themselves in mortal danger by presenting incense alongside Aaron. After this warning, Moses added "and Aaron, how is he involved?" This means "do not blame Aaron if you will die as a result of your experiment." (3) When Datan and Aviram who had been present at the start of the argument, saw that Moses had turned this into a confrontation with the Levites, they stalked away in haughty disdain. Moses thereupon had to ask them by messenger, since he wanted to include them in the warning he had issued. However, they chose to poke fun at Moses, sarcastically parrying Moses' words of ha-meat mikem, "is it not enough for you?," with a line of their own, using the very same words. They revealed themselves as master demagogues. They managed to convey the impression that Moses had taken them out of a beautiful country, Egypt, against the people's will. Moses' leadership, they claimed, had caused the people's death in the desert. Whereas until now they had suffered in silence, they could not longer do so. Even supposing that Moses had taken them out of a bad country to lead them to a land flowing with milk and honey, he had failed. By what right then, did he want to blind the eyes of the people into accepting his leadership? (4) When Moses realised that the whole diatribe was directed only against what they considered his own dictatorial leadership, he responded. Since Datan and Aviram had claimed that Moses' leadership had "interfered with bringing the people to the holy land," he had to point out that he had not in any way benefitted from his leadership role. Therefore, this could not have been his motive to act in the manner he was being accused of. Mention of the donkey is not part of Moses' prayer to G'd, but part of his defence against accusations levelled against him personally. At this point, Moses orders Datan and Aviram to offer their incense jointly with Aaron. Moses explains, that originally, he had not wanted to involve Aaron, so as to make Korach and his group feel that the incense of at least one of them would be accepted. Now, however, he wanted all two hundred and fifty plus Aaron to participate in the test. Otherwise, his action would be viewed as high handed, and the value of the victory would be diminished if Aaron had not participated. The test had to be under conditions of everyone having the same chance of victory.

Midrash

Israel instructs his sons to take choice produce as a gift to the man in Egypt, including items that bring song to the world, such as snail, wine with balsam, myrrh, balm, honey, spices, ladanum, pistachio nuts, and almonds. He also tells them to take double the silver, return the silver found in their sacks, and bring Benjamin with them, asking for God's mercy and prayer for their journey. Rabbi Yitzḥak suggests the silver may have increased in price, and Israel reassures his sons with his prayer for their safe return.

Bereshit Rabbah 91:11

“Since, had we not tarried, we would now have returned twice” (Genesis 43:10). “Their father, Israel, said to them: If so then, do this: Take of the choice produce of the land in your vessels, and take a gift down to the man, a little balm, and a little honey, spices and ladanum, pistachio nuts and almonds” (Genesis 43:11). “Since, had we not tarried… Their father, Israel, said to them: If so then [efo]” – Rabbi Levi in the name of Rabbi Tanḥum ben Ḥanilai: Can it be that the same trembling that I caused my father to tremble – “[Isaac was overcome with great trembling, and he said:] Who then [efo] is he [who hunted game and brought it to me? And I ate from all before you came, and I blessed him]” (Genesis 27:33) – is causing my trembling here? I wonder. “Take of the choice produce [mizimrat] of the land in your vessels” – Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Items that bring song [mizmarin] to the world: Snail [ḥilazon], (The snail from which the expensive tekhelet dye was produced. ) wine with balsam, (Wine enhanced with the scent of balsam (Midrash HaMevoar; see Matnot Kehuna, Etz Yosef). ) myrrh with the oil accumulated within it. “A little balm” – balsam oil, “a little honey” – Rabbi Yehuda bar Rabbi said: Honey that is hard as a rock; (This was a special honey that was very valuable because it would last a long time, could be easily transported, and provided a high quality flavor. ) “spices” – beeswax; “ladanum” – gum Arabic; “pistachio nuts and almonds” – nut oil and almond oil. “And take double the silver in your hand, and the silver that was returned in the opening of your sacks return in your hand; perhaps it was an oversight” (Genesis 43:12). “And take your brother, and arise and return to the man” (Genesis 43:13). “And may God Almighty grant you mercy before the man, and he will send with you your other brother, and Benjamin; and me, as I am bereaved, I am bereaved” (Genesis 43:14). “And take double the silver in your hand” – Rabbi Yitzḥak said: Perhaps the price has risen. “And the silver that was returned…And…your…brother” – he said to them: ‘Here is the silver, here is the gift, and here is your brother, do you need anything else?’ They said to him: ‘We need your prayer.’ He said to them: ‘If you need my prayer, “and may God Almighty grant you mercy…”.’

Mishnah

A field harvested by gentiles, robbers, ants, wind, or cattle is exempt from peah. If the owner harvested half and robbers harvested half, it is still exempt. The obligation of peah is on the standing grain.

Mishnah Peah 2:7

A field harvested by gentiles, or harvested by robbers, or which ants have bitten [the stalks at the roots], or which wind and cattle have broken down, is exempt from peah. If [the owner] harvested half of it and robbers harvested half, it is exempt from peah, for the obligation of peah is in the standing grain.

Musar

Rashi explains that the Torah permits taking Canaanite prisoners in expansionary wars, as the command to not allow anyone to survive only applies to those within the boundaries of Israel. This is allegorically interpreted as the Torah's approach to controlling the evil urge rather than annihilating it, emphasizing the need to resist temptation and suppress sinful desires. Repentant sinners are seen as superior to the perfectly righteous, as they have learned to resist temptation through their experiences.

Shenei Luchot HaBerit, Torah Shebikhtav, Ki Teitzei, Torah Ohr 68

We can now understand Rashi's comment on the first verse in our פרשה that the Torah evidently speaks of a מלחמת רשות, an expansionary war. The Torah had already stated that in the wars fought to conquer ארץ ישראל no prisoners must be taken. It says: לא תחיה כל נשמה, "You must not allow anyone to survive" (20,16). In Sotah 35b, however, Rashi derives the permission to take Canaanite prisoners from the fact that the Torah must speak about an expansionary war and the prisoner in question is a Canaanite who had been resident outside the boundaries of ארץ ישראל to whom the commandment: "Do not allow a soul to survive" does not apply. Rashi purports to quote the Sifri on our verse: Should it occur to you that this verse speaks about a campaign involving the capture of ארץ ישראל, this is impossible since we must not take any prisoners from the inhabitants of ארץ ישראל. Therefore the reason for this verse is only to permit you to keep a Canaanite prisoner of war captured in another country. [The wording of Sifri as printed in our editions (Malbim) is different from Rashi. Ed.] Let us now consider the implications of the above comments on the allegorical explanation of the passage. We would say that though the Torah wages war against the evil urge it does not envisage total annihilation of the evil urge, but rather the Torah suggests that it must be controlled, i.e. be taken captive. Utter destruction of the evil urge would result in utter destruction of mankind; there would no longer be an urge to indulge in union with one's wife and begetting children. The evil urge in all its facets including the sexual urge is to be indulged only minimally under controlled conditions. The Torah's description of the feeling of fondness entertained by the captor for his captive, i.e. וחשקת בה, is a metaphor for the positive feelings we often entertain for the evil urge. The message the Torah has for us is that as soon as we experience such feelings of attraction towards anything sinful we must suppress the evil urge by making it appear as despicable as per the examples in our passage which are designed to make the sexually attractive prisoner lose her allure.This is the advantage of the repentant sinners of whom our sages in Berachot 34b state that their moral/ethical plateau cannot be equaled even by the perfectly righteous who have nothing to repent of. The repentant sinner is at an advantage over the perfectly righteous because he has trained himself to resist temptation when it assails him. The totally righteous person, who has never been tempted has not yet learned that he has to "stand" aside lest temptation may overcome him. I have elaborated on this whole subject in the appropriate chapter of my treatise עשרה מאמרות.

Quoting Commentary

Ramban explains that the term "nataph" refers to the oily sap dripping from the balsam tree, not the compound "theriac" as mentioned by Rashi, as the incense should not contain forbidden ingredients. Radak suggests that Hagar called God "א-ל ראי" after realizing she had been addressed by an angel. Ibn Ezra explains that "זמרו" means to give the best, similar to the term for the best fruit. Simchat HaRegel discusses the different plagues during the Exodus, relating them to cruelty and the actions of Pharaoh. German Commentary suggests that the term "לסטים" may be a scribal error, and Bartenura explains the term "pistachio" from a verse in Genesis.

Bartenura on Mishnah Sheviit 7:5:3

בטנה (pistachio) – from the language of (Genesis 43:11): “pistachio nuts and almonds”; in Arabic, POSTAK.

German Commentary on Mishnah Peah 2:7:1

oder Räuber. לסטים ist ein griechisches Wort ὁ ληστής = der Räuber. Es ist auffallend, dass das Wort לסטים immer im Plural vorkommt und nicht im Singular. Wahrscheinlich ist es ein Schreibfehler, indem man das ס mit ם verwechselte. Ein Analogon findet sich in Genesis 43, 11, wo Onkelos ולט übersetzt ולטום statt ולטוס.

Ibn Ezra on Isaiah 12:5:1

זמרו Sing. Comp. זמרת the best fruit (Gen. 43:11). Lit. Give the best and choicest thing.

Radak on Genesis 16:13:1

ותקרא, the reason why Hagar called G'd א-ל ראי, was that she oly realized in retrospect that she had been addressed by an angel, i.e. by an angel who brought her G'd's message. She had not previously believed that a human being could behold an angel with her physical eyes, a lesson also learned by Manoach in Judges 13,22. As soon as she notice how this messenger who had appeared to her in human garb disappeared in less time than it takes to blink an eye, she knew that that being had been an angel and she called out "you are the angel who manifests G'd's presence." She meant that she had seen a Divine being that is capable of being perceived as such by man. The construction "ro-i" is similar to the construction "o-ni" in Lamentation 3.1 or in "do-mi" in Psalms 83,2, or in Genesis 43,11, "tzo-ri."

Ramban on Exodus 30:34:2

NATAPH’ — is tzori (balsam). Now in Rashi’s commentary it is written: “The balm itself is called triga, (In our Rashi: theriaque. — To this term Ramban will object, since a theriac is an electuary [a medical compound] composed of many ingredients.) but because it is merely the sap which ‘drips’ from the wood of the balsam it is called nataph (dripping).” But I do not know whether this is the scribe’s mistake, or the one who so told Rashi misinformed him. For theriac [the triga mentioned by Rashi] is not one ingredient but is a compound of many ingredients, containing leaven and honey, the flesh of forbidden animals and reptiles, for the powder of dried scorpions and the flesh of the viper go into it, this being the reason why it is so called [theriac], for “poison” in Greek is called theriac. So also in the language of the Talmud: (Shabbath 109b.) “Torkai (stung by) a serpent.” Similarly this compound is mentioned in the language [of the Rabbis]: (Nedarim 41b.) “as theriac is good for the whole body.” And Heaven forbid that there should be in the incense the flesh of forbidden animals and reptiles, leaven and honey, for it is written, for ye shall make no leaven, nor any honey, smoke as an offering made by fire unto the Eternal. (Leviticus 2:11.) Rather, the tzori is the oily sap which drips from the balsam tree, called in the language of the Sages k’taph. It is this which we have been taught: (Kerithoth 6a.) “Rabban (The title “Rabban” [instead of “Rabbi”] signifies that he was the Nasi (Prince) of the Sanhedrin.) Shimon ben Gamaliel says: The tzori [required for the incense] was the sap which exuded from the k’taph (balsam) tree.” Perhaps it is called k’taph (plucking off) because they break off its branches on days in the hot season, and the balm runs down from the place where it is broken. In the Gemara of Chapter Bameh Madlikin (“With what may they light” [the Sabbath lamp]? — Shabbath 26a.) it is stated: “Rabbi Shimon ben Eleazar says: We do not light [the Sabbath lamp] with tzori, and so did Rabbi Shimon ben Eleazar (In Ramban manuscripts: “Rabban Shimon ben Gamaliel.” So also in some manuscripts of the Talmud (see Dikdukei Sofrim, Shabbath, p. 48 Note 1).) say: The tzori [required for the incense] was the sap exuding from the balsam tree.” And there in the Gemara (Ibid., 25b.) the Sages explained the reason [why that balm is not used for the Sabbath lamp], because its fragrance spreads and he may come to use it as food [and taking off oil from a burning lamp is considered the same as extinguishing it]. Thus it is clear that the tzori mentioned [for the incense] is that good oil mentioned [in the above Gemara]. And I wonder! For Onkelos translated: ‘n’choth’ (spicery) ‘u’tzri’ (and balm) and labdanum (Genesis 37:25.) — sh’aph u’ktaph. Similarly he rendered: a little ‘tzori’ (balm) (Ibid., 43:11.) — k’taph. But nataph [here in this verse] he translated n’tupha, and did not translate it as he did in the case of the word tzori! (For since Onkelos translated (in Genesis 37:25) the Hebrew tzori as the Aramaic k’taph, he should have translated likewise here the Hebrew nataph, for as said above nataph is tzori, and so why did he translate it as k’topha?) And Yonathan [ben Uziel] translated everywhere tzori as sh’aph, which is a term for an anointing oil in the language of the Talmud, such as in their saying: (Chullin 111b.) “[for him whose eyes hurt] they make shipha (an ointment of various components) in a vessel,” the word shipha being short of the letter ayin, which would make it she’ipha. A similar example is: (Beitzah 16a.) “D’sha’yeiph (he anoints) him with the same kind he gave him” to eat. Here too, the word d’sha’yeiph is like d’sha’iph [with the letter ayin]. It appears from their opinions (From Onkelos who translated (in Genesis 37:25) tzori as k’taph, and from Yonathan who translated it as sh’aph.) that both the balsam tree and its fruit are called tzori in the Sacred Language, just like t’einah (fig), rimon (pomegranate), ethrog, and many other names like them. The term n’choth (Genesis 37:25.) is thus, according to them, [Onkelos and Yonathan], a generic name for all notable and fragrant oils. That is why Scripture states, and he [Hezekiah] showed them all the house ‘n’chothoh’ (of his treasure), (II Kings 20:13.) because the treasure-house where the precious oil is stored is called by that name, seeing that it is the choicest of all treasure, and there in fact it is also written, and the precious oil. (II Kings 20:13.) Therefore Onkelos said in the case of the present that Jacob sent to Joseph, that they brought him sh’aph [which is the Aramaic translation for the Hebrew n’chot], (Ibid., 43:11.) which is the term for that notable oil. And they further brought [in the present for Joseph] from the branches of the tzori-tree called k’taph. (This explains Onkelos’ translation in Genesis 43:11.) In other places where Scripture mentions tzori alone, speaking of it as a beneficial medicine — such as in the verse, Is there no ‘tzori’ in Gilead? (Jeremiah 8:22.) — Yonathan translates it as referring to the oil called sh’aph. Onkelos translated [here] nataph as netupha, which is an oil called by that name because it “drips” from the broken branches. There is no justification here to translate nataph as sh’aph, for the incense did not contain any ointment. Now I have seen that Harav Rabbi Moshe [ben Maimon] (Mishneh Torah, Hilchoth Klei Hamikdash 2:4.) included in the incense the bark of a tree called in Arabic od balsan. From this it would appear that he was of the opinion that Rabban Shimon ben Gamaliel who said: (Kerithoth 6a.) “The tzori [required for the incense] was the sap which exuded from the k’taph-tree” thereby intended to differ with the Sages [who counted the tzori among the eleven components of the incense], and to say instead that tzori was not one of the ingredients of the incense, since tzori is nothing but a sap, and it was not the sap [of the k’taph] that was put into the incense, but the [bark of the] k’taph itself.

Simchat HaRegel on Pesach Haggadah, Magid, The Ten Plagues 7:3

I tried to understand it in this way,8 (8 See Psalm 73:16) why warnings were not given for darkness, boils and lice. It was not because God had warned and smote them twice and once a person has been warned twice he doesn’t receive another warning. This too was a case of smiting twice and then not giving a warning for the third plague. Rather, in this case, each plague was separate from the others because each involved an unusual death.9 (9 See BT Taanit 11a Rashi defines an unusual death there - מת בחרב וברעב וכל מיתה שאינה בידי מלאך המות כדרך כל אדם על מטתו One who dies by hunger or the sword and not at the hand of the angel of death in his bed like most people.) Therefore, every plague required a warning because it was something new with its own special suffering so that one experienced a taste of death. We have also tried to understand what we learned from Riba,10 (10 Possibly, Rabbi Isaac ben Asher HaLevi the earliest known Tosafist, son-in-law of Eliakim ben Meshullam and pupil of Rashi. He flourished in Speyer during the 11th century. He is cited under the name of "Tosafot Riba," in the Temim De'im, in the printed tosafot (Sotah 17b), and in the Tosafot Yeshanin (Yoma 15a). They are frequently quoted without the name of their author. Isaac ben Asher also wrote a commentary on the Torah, which is no longer extant. It is cited in the Minchat Yehudah, and Jacob Tam made use of it in his Sefer ha-Yasha. (WIkipedia)) that darkness, boils and lice are actually their own tirad and there is a reason for their difference from the other plagues. By way of allusion, this is alluded to in the combination of these plagues above that they also spell out: שכח נחש כנם Shakhach, Nashash, Kinim. Darkness (choshekh) is made up of the same letters as shakhach; boils, (shechin), the letters of nachash; and kinim is just as it appears. Besides trying to destroy and commit atrocities to Israel, Pharaoh and the Egyptians made a mockery of Israel with cruelty like none that had ever been seen. Joseph the Righteous had saved the Egyptians with his wisdom and ability to fix the kingdom. And yet those who received his good, repaid it with evil. This is hinted at in the word shakhach, forgotten. The Egyptians soon forgot all that Joseph had done and how he made things better for Egypt. Not only that, but the Egyptians enslaved Israel even though they had nothing to gain from their labors.“Pithom” means their service was swallowed up in a pit of an abyss (Pi tehom), and “Ramses” means that everything they built fell down one by one (mitroses).11 (11 See BT Sota 11a) Despite this, the Egyptians continued to subjugate them by making them serve with harshness and bitterness. This is like the snake - nachash - it bites and kills and yet it receives no pleasure or benefit from its action….It wasn’t enough that they forgot about the goodness of Joseph but they acted like snakes who bite and kill without cause even though they gain nothing from their actions. Also regarding lashon harah,12 (12 Lashon Harah, gossip or evil speak, does not have to be false to be considered bad.) we say that one who spreads gossip deserves to be bitten by a snake. Even if the lashon harah is true as in the case of Miriam the prophetess (who spoke lashon harah about Moses), such a person deserves to be punished with leprosy. She said that Moses had separated from his wife. Pharaoh was also called the great serpent - a snake - who would kill Israel without any benefit. He did so lest Israel spread lashon harah against Pharaoh - the snake - might rise up against Egypt and bite them. To this we answer with the third word in our triad, that the people of Israel were keinim (honest) as in keimin anachnu, “We are honest men.” (Gen. 43:11) Israel is holy and trustworthy and there are not slanderers. We see that these three words express one one idea about the wickedness of Pharaoh, the great serpent, who acted vengefully against the unfortunate Israelites. The three words express a common spirit and are connected in expressing the wickedness of Pharaoh. Pharaoh (faroh) deserves to be paruah), destroyed by the One who saw the humiliation of the unfortunate Israelites.

Tribal Lands, Chapter 12; Yosef 22

Joseph, in contrast to Judah, was defined by a noncommercial approach to relationship. Everything was given to his hands, yet he took nothing for himself. The money collected from the Egyptians went straight to Pharaoh’s coffers. When the desperate Egyptians sold their livestock, their land, and finally themselves to Joseph in exchange for food, he kept nothing and gave every last commodity to Pharaoh. Even when his brothers arrived with money to purchase food, Joseph repeatedly returned it to them. What this man sought, Jacob intuitively understood (though he did not yet know that the Egyptian viceroy was Joseph) was not a business relationship, but a personal relationship – so he instructed his sons to offer not money, but a thoughtful homemade care package: “Take him a bit of balsam, some honey, wax, lotus, pistachios, and almonds” (Genesis 43:11).

Talmud

The Gemara suggests that Job could have lived during the time of Isaac, Jacob, or Joseph based on the use of the word "eifo" in various verses in the Torah (Bava Batra 15a:12).

Bava Batra 15a:12

The Gemara comments: But if that is the proof, say that Job lived in the time of Isaac, as it is written in connection with Isaac: “Who then [eifo] is he that has taken venison” (Genesis 27:33). Or say that he lived in the time of Jacob, as it is written with respect to Jacob: “If it must be so now [eifo], do this” (Genesis 43:11). Or say that he lived in the time of Joseph, as it is written with respect to Joseph: “Tell me, I pray you, where [eifo] are they feeding their flocks?” (Genesis 37:16).

Targum

Yisrael instructs his sons to take the best fruits of the land as an offering to the man, including balsam, honey, gum, labdanum, pistachios, and almonds (Onkelos Genesis 43:11). Targum Jonathan provides a similar instruction, adding wax and the oil of nuts to the list of offerings (Targum Jonathan on Genesis 43:11).

Onkelos Genesis 43:11

Their father Yisrael said to them, If so, here, this is what you must do: Take of the best fruits of the land in your vessels, and take an offering to the man, a little balsam, a little honey, gum, labdanum, pistachios and almonds.

Targum Jonathan on Genesis 43:11

And Israel their father said to them, If it must be so, do this: Take of the praiseworthy things of the land, and put them in your vessels, and carry down the man a present, a little gum and a little honey, wax and ladanum, the oil of nuts, and the oil of almonds,

וְכֶ֥סֶף מִשְׁנֶ֖ה קְח֣וּ בְיֶדְכֶ֑ם וְאֶת־הַכֶּ֜סֶף הַמּוּשָׁ֨ב בְּפִ֤י אַמְתְּחֹֽתֵיכֶם֙ תָּשִׁ֣יבוּ בְיֶדְכֶ֔ם אוּלַ֥י מִשְׁגֶּ֖ה הֽוּא׃ 12 J And take with you double the money, carrying back with you the money that was replaced in the mouths of your bags; perhaps it was a mistake.
The commentators discuss the meaning of "double money" in Genesis 43:12, with some suggesting it was mistakenly placed in the brothers' bags. In Bereshit Rabbah 91:11, Israel instructs his sons to take choice produce, gifts, and double the silver to Joseph. Rashi explains "fattened cattle" in I Samuel 15:9, while Rashbam clarifies the word "אולי" in Numbers 22:33. Rabbeinu Bahya emphasizes meticulous calculations with Gentiles, and Ramban interprets "hamishneh" in Genesis 41:43. The Targum translations of Genesis 43:12 also focus on returning the money found in their bags.

Commentary

In Genesis 43:12, the commentators discuss the meaning of "double money" (mishneh) as either a second sum of money for purchases or twice as much as the first time. There is a suggestion that the money may have been mistakenly placed in the brothers' bags, leading to an oversight that needed to be rectified by bringing back the money. The commentators also explore the root of the word "mishgeh" as an oversight and emphasize the importance of being trustworthy in returning the money.

Ibn Ezra on Genesis 43:12:1

DOUBLE. Mishneh means second. (In addition to the money that you are returning, bring a second sum of money for the purchase of new food (Filwarg).)

Ibn Ezra on Genesis 43:12:2

OVERSIGHT. Mishgeh (oversight) is a noun whose third root letter is a heh. (Its root is shin, gimel, heh.)

Radak on Genesis 43:12:1

וכסף משנה, and a second amount of money. The word משנה occurs in the same sense as here in Jeremiah 17,18 ומשנה שברון, “and shatter them with double destruction.” The vowel segol instead of tzeyreh in שני, indicates that the word is not in a construct mode.

Radak on Genesis 43:12:2

אולי משגה הוא, perhaps one of the people selling the grain and filling the sacks of the buyers had mistakenly and temporarily put a bag of coins in the bag of the brothers forgetting about it and had not retrieved it. At the time when they counted the money to tally it with the quantity of grain sold, it had already been mixed up in the grain and there was no knowing where it had disappeared to. When you now bring it back, you will establish your reputation as being trustworthy by doing this.

Rashbam on Genesis 43:12:1

וכסף משנה, to use for purchases.

Rashbam on Genesis 43:12:2

אולי משגה הוא, perhaps the money had been placed in one of the fodder bags to help the official identify to whom the bag belonged, and when he filled it with grain he had forgotten to remove the cash.

Rashi on Genesis 43:12:1

וכסף משנה AND DOUBLE MONEY — twice as much as at first.

Rashi on Genesis 43:12:2

קחו בידכם TAKE IN YOUR HAND to buy food: perhaps the market-price has risen (Genesis Rabbah 91:11).

Rashi on Genesis 43:12:3

אולי משגה הוא PERADVENTURE IT WAS AN OVERSIGHT — perhaps the man in charge of the house forgot it inadvertently).

Rav Hirsch on Torah, Genesis 43:12:1

משנה, entweder: noch einmal Geld, d. i. das Wiedermitgebrachte und euer Geld zum Einkauf, oder: außer dem wieder zurückzugebenden, doppelt so viel zum Einkauf als das erste Mal; versehet euch mit doppelt so viel Geld als ihr brauchet. שנה: wiederholen. צנה ,סנה ,זנה bedeuten alle ein Anderssein, aber ein Anderssein des Gegensatzes. שנה aber nur ein individuelles Anderssein, d. h. eine Wiederholung desselben Begriffes, dieselbe Erscheinung in einer anderen Individualität wiederholt. So spricht schon das Wort שנה, mit welchem die Weisen ihre Gesetzeslehren bezeichneten, aus, daß sie nur tradierten, d. h. wiederholten, was sie selbst lernend gehört und empfangen, daher auch שמעתתא, das Gehörte, im Gegensatz zu אגדתא, dem Selbstproduzierten. Es kommt jedoch שנה auch als das Anderssein des Gegensatzes: sich verändern, vor. — משגה: Irrtum aus zu großer Intensität des Geistes, im Gegensatz zu שגגה, dem Irrtum aus Nachlässigkeit (siehe Kap. 8, 1). Es kann ein Versehen aus zu großem Geschäftsdrange sein. Der Empfänger hat geglaubt, es in die Kasse zu tun, und hat es wieder in den Sack gelegt. Aus dieser zu großen Geschäftigkeit kann aber auch das Umgekehrte entstehen, daß empfangene Zahlung irrtümlich abgeleugnet wird. Sehet euch deshalb mit doppeltem Gelde zum Einkauf vor.

Siftei Chakhamim, Genesis 43:12:1

Twice as much as the first time. I.e., it does not mean a second sum of money, besides what was returned, [and equal to it. For if so, it should first say, “The money that was returned,”] and then say, “Double the money.”

Steinsaltz on Genesis 43:12

take double the amount of silver in your hand, and the silver that was returned in the opening of your sacks return in your hand. Do not forget it, as they might remember it when you arrive and demand payment. Perhaps it was an oversight, and instead of putting your money away they accidentally placed it in your sacks together with the grain you purchased.

Midrash

In Bereshit Rabbah 91:11, Israel instructs his sons to take choice produce and gifts to Joseph, including snail, wine with balsam, myrrh with oil, balsam oil, hard honey, beeswax, gum Arabic, nut oil, and almond oil. He also tells them to take double the silver and their brother Benjamin, hoping for mercy from Joseph. Rabbi Yitzchak suggests the price may have risen, while Israel offers his prayers for their success.

Bereshit Rabbah 91:11

“Since, had we not tarried, we would now have returned twice” (Genesis 43:10). “Their father, Israel, said to them: If so then, do this: Take of the choice produce of the land in your vessels, and take a gift down to the man, a little balm, and a little honey, spices and ladanum, pistachio nuts and almonds” (Genesis 43:11). “Since, had we not tarried… Their father, Israel, said to them: If so then [efo]” – Rabbi Levi in the name of Rabbi Tanḥum ben Ḥanilai: Can it be that the same trembling that I caused my father to tremble – “[Isaac was overcome with great trembling, and he said:] Who then [efo] is he [who hunted game and brought it to me? And I ate from all before you came, and I blessed him]” (Genesis 27:33) – is causing my trembling here? I wonder. “Take of the choice produce [mizimrat] of the land in your vessels” – Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Items that bring song [mizmarin] to the world: Snail [ḥilazon], (The snail from which the expensive tekhelet dye was produced. ) wine with balsam, (Wine enhanced with the scent of balsam (Midrash HaMevoar; see Matnot Kehuna, Etz Yosef). ) myrrh with the oil accumulated within it. “A little balm” – balsam oil, “a little honey” – Rabbi Yehuda bar Rabbi said: Honey that is hard as a rock; (This was a special honey that was very valuable because it would last a long time, could be easily transported, and provided a high quality flavor. ) “spices” – beeswax; “ladanum” – gum Arabic; “pistachio nuts and almonds” – nut oil and almond oil. “And take double the silver in your hand, and the silver that was returned in the opening of your sacks return in your hand; perhaps it was an oversight” (Genesis 43:12). “And take your brother, and arise and return to the man” (Genesis 43:13). “And may God Almighty grant you mercy before the man, and he will send with you your other brother, and Benjamin; and me, as I am bereaved, I am bereaved” (Genesis 43:14). “And take double the silver in your hand” – Rabbi Yitzḥak said: Perhaps the price has risen. “And the silver that was returned…And…your…brother” – he said to them: ‘Here is the silver, here is the gift, and here is your brother, do you need anything else?’ They said to him: ‘We need your prayer.’ He said to them: ‘If you need my prayer, “and may God Almighty grant you mercy…”.’

Quoting Commentary

Rashi explains that the term "fattened cattle" in I Samuel 15:9 refers to animals doubled over with flesh and fat, similar to the expression "double money." Rashbam clarifies that the word "אולי" in Numbers 22:33 should be understood as "maybe" rather than "if," as seen in other biblical verses. Rabbeinu Bahya emphasizes the importance of making meticulous calculations when dealing with Gentiles to avoid desecrating the Lord's name, citing examples from Scripture. Ramban interprets "hamishneh" in Genesis 41:43 as an adjectival term meaning "second," indicating the chariot of the second in rank.

Rabbeinu Bahya, Vayikra 25:50:1

וחשב עם קונהו, “he will make a reckoning with the one who purchased him.” The verse warns that one must make a meticulous accounting and not try and trick the Gentile in one’s calculations. The reason is that stealing from pagans is prohibited as a form of desecrating the holy name of the Lord. The Torah demands such careful accounting when the Gentile in question is under Jewish authority. I might have thought that seeing the Torah permits charging interest to Gentiles, something which the Torah elsewhere appears to view as a form of unethical conduct, that stealing, at least indirectly, from a pagan is permitted; therefore the Torah makes a point of telling us that this is not so. We know already from Joseph’s brothers whose money had been returned to them by the Egyptians (at least they thought so) that they took it back to Egypt with them (Genesis 43,13) in response to their father Yaakov’s instructions. If Yaakov thought (as he said) that even if the pagans had made an error we must not take advantage of it to their detriment, how much more so must we not disadvantage them deliberately. All of this occurred before the Torah was given, when we did not have these limitations imposed upon us. How much more meticulous must one deal with a Gentile now that the laws of the Torah apply to us! The prohibition is derived from Deut.7,16 that “during the time G’d gives us the land of the seven Canaanite tribes we are commanded to destroy them.” The words אשר אני נותן לכם, “which I am about to give to you,” make this commandment an exception. Only the pagan nations G’d gives to us may be treated in such a fashion as described in that verse. We are to relate to other Gentile nations in accordance with the moral and ethical imperatives which are part of the Jewish code of ethics. Another law derived from the words in this verse that one is to make a careful calculation is that the redeemer must calculate the number of years remaining in the contract of the Jewish slave to the Gentile before the Yovel year, and he must pay him for the years of service that the Jew will not serve him. The basis of the law is to prevent the desecration of the Lord’s name, i.e. not to give the pagan an opportunity to claim that our G’d deals unfairly with him who had paid good money for the services of this slave. To allow such a thought to take hold in the mind of a Gentile is a more serious crime than doing the same thing to a Jew. The Tosephta Baba Kama 113 states expressly that if one has robbed a pagan one must return the stolen goods. It adds that such robbery is a graver crime than robbing a Jew because the crime includes the sin of desecrating the Lord’s name. When one robs a fellow Jew the victim does not use this as an excuse to question the rules of the Torah and the fairness of G’d. You will find an interesting illustration of this principle in the inaugural prayer of Solomon when the Temple was dedicated. Solomon prayed that when a Gentile comes all the way from across the ocean or from countries closer by in order to offer his prayers to the Jewish G’d in the Temple, that G’d should respond positively to such prayer. Regarding similar prayers offered up by Jews, Solomon asked that if the Jews in question were worthy then G’d should respond positively to such prayers. Clearly, the reason that Solomon asked for a blanket acceptance of prayers offered by the Gentiles was in order not to give them an opportunity to denigrate the Jewish G’d which would have been a form of desecrating the Lord’s name (compare Kings I 8,39-43 respectively). Solomon was not afraid that if a Jew’s prayer would not be answered positively, that such a Jew would question the existence or fairness of the Lord as a result.

Ramban on Genesis 41:43:1

‘B’MIRKEVETH’ (IN THE CHARIOT) ‘HAMISHNEH.’ I.e., in the chariot second to his own chariot, which travelled next to his own. Thus the language of Rashi. Now according to this interpretation, the word hamishneh refers to the noun, [“chariot,” meaning that this was the chariot of second rank]. The same applies in the verses: the priests ‘hamishneh’ (of the second order); (II Kings 23:4.) ‘eth mishnei’ (a copy) of this Torah. (Deuteronomy 17:18.) The correct interpretation is that the word mishneh is adjectival, (Meaning that this was the chariot of the mishneh, of he who was second in rank.) just as: And I shall be to you ‘l’mishneh’ (as a second one); (I Samuel 23:17.) For Mordecai the Jew was ‘mishneh’ (the second) unto king Ahaseurus. (Esther 10:3.) Similarly, the expression, keseph mishneh, (43:12.) (the money of the mishneh) is adjectival and is to be understood as “the money of the ‘second’ purchase.” Now the grammarians (Reference is to R’dak who mentions this point in his Sefer Hashorashim (Book of Roots), under the root shana.) have already brought a proof to this thesis (That the word mishneh here, and in the other three cases mentioned, (see Notes 70-72), all have the meaning ascribed to them by Ramban.) since in all these cases the letter nun in the word mishneh is vocalized with a segol, [which does not indicate the construct state as would tzeirei], while mishnei hatorah (Deuteronomy 17:18.) and all nouns are vocalized with a tzeirei, as is the rule in the construct state. The sense of the present verse is that the king had a chariot known to be his, even as it is said, And the horse which the king rideth upon, (Esther 6:8.) and there was another chariot known to be for his second in rank, and another one for the third in rank.

Rashbam on Numbers 22:33:1

אולי נטתה מפני; whenever the word אולי occurs in the Bible its meaning is similar to the words אם and אילו. (‘if’) Commentators who explain the word as meaning לולי as in Genesis 43,10 לולי התמהמנו, ”if not for the fact that we procrastinated,” or as in Genesis 31,42, לולי אלוקי אבי, “if not for the G’d of my father, etc.,” are in error. We have to understand the word as in Lamentations 3,29 אולי יש תקוה, “maybe there is hope,” or as in Amos 5,15 אולי יחנן ה', “maybe G’d will be gracious,” or as in Genesis 43,12 אולי משגה הוא,”maybe it was an oversight.”

Rashi on I Samuel 15:9:1

The fattened cattle. This word has no likeness [in Scripture]. These are the fattened cattle; (According to Mahri Kra מִשֽׁנִים are thoroughbred horses.) and I say that the expression of מִשְׁנִים is like וְכֶסֶף מִשְׁנֶה [meaning double money], (Bereishis 43:12.) because they are doubled over with flesh and fat. Similarly, 'And the ox which was fattened [הַשֵּׁנִי] seven years.' (Shoftim 6:25.)

Targum

The Targum translations of Genesis 43:12 all emphasize the instruction to take double the money in their hands and return the money that was found in their bags, suggesting that the return of the money may have been accidental.

Onkelos Genesis 43:12

Take double the money in your hands; and the money that was returned in the opening of your bags return by your own hands. Perhaps it was an oversight.

Targum Jerusalem, Genesis 43:12

Double

Targum Jonathan on Genesis 43:12

and money two upon one take in your hands, even the money that was returned in the mouth of your baggage, take back in your hands; perhaps it was done in error.

וְאֶת־אֲחִיכֶ֖ם קָ֑חוּ וְק֖וּמוּ שׁ֥וּבוּ אֶל־הָאִֽישׁ׃ 13 J Take your brother too; and go back at once to the man.
Joseph's intention in Genesis 42:18 was to show that determination to do God's will is accounted as if it has already been done, even if circumstances prevent immediate action. The importance of bringing Benjamin when returning to the man is emphasized in the commentary, along with the need for honesty and fair dealings with non-Jews, as illustrated by the story of Joseph's brothers returning the money they found in their sacks. Israel instructed his sons to take gifts and double the silver when returning to Egypt, highlighting the importance of prayer for success and ethical treatment of Gentiles. The Targums specify the importance of bringing Benjamin when returning to the man.

Chasidut

Joseph's positioning of the words "את האלוקים אני ירא" in Genesis 42:18 is puzzling, as is the immediate action of the brothers in bringing Binyamin to Egypt. However, Joseph's intention was to show that determination to do God's will is accounted as if it has already been done, even if circumstances prevent immediate action. The brothers' acceptance of Joseph's demand and their subsequent self-blame in jail demonstrated their understanding that Joseph's actions were not motivated by distrust or ill will, but by a desire for their well-being. (Kedushat Levi, Genesis, Miketz 6)

Kedushat Levi, Genesis, Miketz 6

Genesis 42,18. “on the third day Joseph said to them: ‎‎‘do this and live, seeing that I am G’d fearing. If you are ‎truthful, one of your brothers will be kept captive, etc.” ‎The position of the words: ‎את האלוקים אני ירא‎ in this verse is ‎puzzling. We would have expected it at the beginning of the ‎verse. Furthermore, the words: ‎ויעשו כן‎, “the brothers did so,” ‎is strange, as it gives the impression that the brothers ‎immediately brought Binyamin to Egypt, something that is ‎impossible. The brothers not only first had to return to their ‎father’s house in Canaan, but, as the Torah testified they ‎procrastinated until they ran short of food before their father ‎agreed to let Binyamin travel with them. (Genesis 43,13) Perhaps ‎the lesson Joseph wanted to teach the brothers was that if one ‎determines to do G’d’s will, this will be accounted as if one had ‎already done so, when the circumstances make immediate ‎execution of the task at hand impossible. Joseph told the brothers ‎that their lives would be secure once they had made up their ‎minds to carry out his demand. The Torah confirms this by ‎describing the brothers as if they had immediately brought ‎Binyamin to Egypt. Joseph was at pains to demonstrate to the ‎brothers that his insistence that Binyamin come to Egypt was not ‎based on distrust or ill will toward them. When they found ‎themselves in jail they realized this and did not blame Joseph for ‎this but themselves, when they said: “but we are guilty, ‎etc.”(Gen. 42,21). They accepted his statement that he was a G’d ‎fearing individual, whereas they had brought their troubles upon ‎themselves. ‎

Commentary

Sforno explains that Jacob's sons must face the man with a gift to gain favor, referencing Proverbs 17:8. Steinsaltz emphasizes the importance of bringing Benjamin when returning to the man.

Sforno on Genesis 43:13:1

וקומו שובו אל האיש, you will have to face the man on the strength of the gift which has preceded you. The matter is as stated in Proverbs 17,8 אבן חן השחד בעיני בעליו אל כל אשר יפנה ישכיל, “a bribe seems like charm to its owner. Wherever he turns he seems to prosper

Steinsaltz on Genesis 43:13

And take your brother, Benjamin, and arise and return to the man.

Midrash

Abraham, Isaac, and Jacob each instituted one of the three daily prayers, with Daniel praying three times a day as well. It is forbidden to pray at every hour to avoid treating God with frivolity, as Antoninus learned from Rabbi. Israel instructed his sons to take gifts and double the silver when returning to Egypt, emphasizing the importance of prayer for success.

Bereshit Rabbah 91:11

“Since, had we not tarried, we would now have returned twice” (Genesis 43:10). “Their father, Israel, said to them: If so then, do this: Take of the choice produce of the land in your vessels, and take a gift down to the man, a little balm, and a little honey, spices and ladanum, pistachio nuts and almonds” (Genesis 43:11). “Since, had we not tarried… Their father, Israel, said to them: If so then [efo]” – Rabbi Levi in the name of Rabbi Tanḥum ben Ḥanilai: Can it be that the same trembling that I caused my father to tremble – “[Isaac was overcome with great trembling, and he said:] Who then [efo] is he [who hunted game and brought it to me? And I ate from all before you came, and I blessed him]” (Genesis 27:33) – is causing my trembling here? I wonder. “Take of the choice produce [mizimrat] of the land in your vessels” – Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Items that bring song [mizmarin] to the world: Snail [ḥilazon], (The snail from which the expensive tekhelet dye was produced. ) wine with balsam, (Wine enhanced with the scent of balsam (Midrash HaMevoar; see Matnot Kehuna, Etz Yosef). ) myrrh with the oil accumulated within it. “A little balm” – balsam oil, “a little honey” – Rabbi Yehuda bar Rabbi said: Honey that is hard as a rock; (This was a special honey that was very valuable because it would last a long time, could be easily transported, and provided a high quality flavor. ) “spices” – beeswax; “ladanum” – gum Arabic; “pistachio nuts and almonds” – nut oil and almond oil. “And take double the silver in your hand, and the silver that was returned in the opening of your sacks return in your hand; perhaps it was an oversight” (Genesis 43:12). “And take your brother, and arise and return to the man” (Genesis 43:13). “And may God Almighty grant you mercy before the man, and he will send with you your other brother, and Benjamin; and me, as I am bereaved, I am bereaved” (Genesis 43:14). “And take double the silver in your hand” – Rabbi Yitzḥak said: Perhaps the price has risen. “And the silver that was returned…And…your…brother” – he said to them: ‘Here is the silver, here is the gift, and here is your brother, do you need anything else?’ They said to him: ‘We need your prayer.’ He said to them: ‘If you need my prayer, “and may God Almighty grant you mercy…”.’

Midrash Tanchuma Buber, Miketz 11:1

(Gen. 43:14:) AND (Sections 11, 12, and 13 are missing from Buber’s Oxford MS and are added by Buber from Codex Vaticanus Ebr. 34.) MAY GOD ALMIGHTY GRANT YOU MERCY. Let our master instruct us: How many Tefillot (The Tefillah, also called the Eighteen Benedictions or the ‘Amidah, forms the central intercession of the Jewish liturgy.) is one obligated to pray in a day? (Tanh., Gen. 10:9.) Thus have our masters taught: One does not pray more than the three Tefillot which the ancestors of the world instituted. (Ber. 26b (bar.); yBer. 4:1 (7a); cf. Ber. 4:1;) Abraham instituted the morning Tefillah, as stated (in Gen. 19:27): NOW ABRAHAM WENT EARLY IN THE MORNING UNTO THE PLACE WHERE HE HAD STOOD ('MD) BEFORE THE LORD. Isaac instituted the Tefillah of the minhah (the Tefillah in the afternoon), as stated (in Gen. 24:63): NOW ISAAC WENT OUT TO BOW DOWN (rt.: SWH) IN THE FIELD TOWARD EVENING. Jacob instituted the evening Tefillah, as stated (in Gen. 28:11): WHEN HE CAME (rt.: PG') (The parallel text in the traditional Tanhuma (Gen. 10:9) explains that ‘MD, SWH, and PG‘ all denote prayer and finds the evidence in Ps. 106:30, Ps. 102:1, and Jer. 7:16 respectively.) TO A CERTAIN PLACE. (See Acts 10:9.) Now it is also written about Daniel (in Dan. 6:11): AND THREE TIMES A DAY [HE KNELT ON HIS KNEES]. But < the text > did not explain at what hour. David came and explained (in Ps. 55:18 [17]): EVENING, MORNING, AND NOON < I COMPLAIN AND MOAN; AND HE HEARS MY VOICE >. Therefore, one is not authorized to pray more than three Tefillot in a day. (TBer. 3:8; Ber. 31a; see yBer. 4:1 (7a).) But R. Johanan said: And would that one might go on praying all day long! (Cf. Deut. R. 2:1 and M. Sam. 2, which argue against reciting the three services at one time.) Antoninus asked Our Holy Rabbi: Is it permitted to pray at every hour? He said to him: It is forbidden. He said to him: Why? He said to him: Lest you treat the Most High with frivolity. He did not accept < this answer > from him. What did he do? He went to him early in the morning. He said to him: Greetings, Lord. (Gk.: Kyrie chaire.) An hour later he came in to him. He said to him: {'MNH RTWQ} [Imperator]! (The Latin word originally designated a general, but in imperial times imperator became the title of Roman emperors. Buber has taken this reading from the traditional Tanhuma because he can make no sense of his manuscript, which reads: ’MNH RTWQ.) An hour later he < again > said to him: Shalom to you, O King. He said to him: Why are you being disrespectful to the monarchy? He said to him: Let your ears hear what you are putting forth from your mouth. If you, who are flesh and blood, say this in the case of someone who asks after you every hour, how much the more so in the case of one who is disrespectful to the Supreme King of Kings, the Holy One. Thus one should not bother him all the time.

Quoting Commentary

Jacob agrees to send Benjamin with his brothers to Egypt, taking responsibility for his return, emphasizing the importance of honesty and fair dealings with non-Jews, as illustrated by the story of Joseph's brothers returning the money they found in their sacks. The commentary stresses the need for meticulous accounting and ethical treatment of Gentiles, highlighting the prohibition of stealing from pagans to avoid desecrating the name of the Lord. It also discusses the importance of not giving Gentiles a reason to question the fairness of God, as seen in Solomon's prayer for acceptance of prayers from all, regardless of their background.

Rabbeinu Bahya, Vayikra 25:50:1

וחשב עם קונהו, “he will make a reckoning with the one who purchased him.” The verse warns that one must make a meticulous accounting and not try and trick the Gentile in one’s calculations. The reason is that stealing from pagans is prohibited as a form of desecrating the holy name of the Lord. The Torah demands such careful accounting when the Gentile in question is under Jewish authority. I might have thought that seeing the Torah permits charging interest to Gentiles, something which the Torah elsewhere appears to view as a form of unethical conduct, that stealing, at least indirectly, from a pagan is permitted; therefore the Torah makes a point of telling us that this is not so. We know already from Joseph’s brothers whose money had been returned to them by the Egyptians (at least they thought so) that they took it back to Egypt with them (Genesis 43,13) in response to their father Yaakov’s instructions. If Yaakov thought (as he said) that even if the pagans had made an error we must not take advantage of it to their detriment, how much more so must we not disadvantage them deliberately. All of this occurred before the Torah was given, when we did not have these limitations imposed upon us. How much more meticulous must one deal with a Gentile now that the laws of the Torah apply to us! The prohibition is derived from Deut.7,16 that “during the time G’d gives us the land of the seven Canaanite tribes we are commanded to destroy them.” The words אשר אני נותן לכם, “which I am about to give to you,” make this commandment an exception. Only the pagan nations G’d gives to us may be treated in such a fashion as described in that verse. We are to relate to other Gentile nations in accordance with the moral and ethical imperatives which are part of the Jewish code of ethics. Another law derived from the words in this verse that one is to make a careful calculation is that the redeemer must calculate the number of years remaining in the contract of the Jewish slave to the Gentile before the Yovel year, and he must pay him for the years of service that the Jew will not serve him. The basis of the law is to prevent the desecration of the Lord’s name, i.e. not to give the pagan an opportunity to claim that our G’d deals unfairly with him who had paid good money for the services of this slave. To allow such a thought to take hold in the mind of a Gentile is a more serious crime than doing the same thing to a Jew. The Tosephta Baba Kama 113 states expressly that if one has robbed a pagan one must return the stolen goods. It adds that such robbery is a graver crime than robbing a Jew because the crime includes the sin of desecrating the Lord’s name. When one robs a fellow Jew the victim does not use this as an excuse to question the rules of the Torah and the fairness of G’d. You will find an interesting illustration of this principle in the inaugural prayer of Solomon when the Temple was dedicated. Solomon prayed that when a Gentile comes all the way from across the ocean or from countries closer by in order to offer his prayers to the Jewish G’d in the Temple, that G’d should respond positively to such prayer. Regarding similar prayers offered up by Jews, Solomon asked that if the Jews in question were worthy then G’d should respond positively to such prayers. Clearly, the reason that Solomon asked for a blanket acceptance of prayers offered by the Gentiles was in order not to give them an opportunity to denigrate the Jewish G’d which would have been a form of desecrating the Lord’s name (compare Kings I 8,39-43 respectively). Solomon was not afraid that if a Jew’s prayer would not be answered positively, that such a Jew would question the existence or fairness of the Lord as a result.

Tribal Lands, Chapter 5; Yehudah 25

“Send the boy in my care.…I myself will be surety for him; you may hold me responsible; if I do not bring him back to you and set him before you, I shall stand guilty before you forever.… ” [Jacob answers,] “Take your brother too, and go back at once to the man.” Genesis 43:8–13

Targum

Onkelos Genesis 43:13 states to take your brother and return to the man, while Targum Jonathan on Genesis 43:13 specifies to take Benjamin your brother and arise to return to the man.

Onkelos Genesis 43:13

Take your brother, get up and return to the man.

Targum Jonathan on Genesis 43:13

And take Benjamin your brother, and arise, return to the man,

וְאֵ֣ל שַׁדַּ֗י יִתֵּ֨ן לָכֶ֤ם רַחֲמִים֙ לִפְנֵ֣י הָאִ֔ישׁ וְשִׁלַּ֥ח לָכֶ֛ם אֶת־אֲחִיכֶ֥ם אַחֵ֖ר וְאֶת־בִּנְיָמִ֑ין וַאֲנִ֕י כַּאֲשֶׁ֥ר שָׁכֹ֖לְתִּי שָׁכָֽלְתִּי׃ 14 E And may El Shaddai dispose the man to mercy toward you, that he may release to you your other brother, as well as Benjamin. As for me, if I am to be bereaved, I shall be bereaved.”
Chasidut emphasizes that suffering refines man to recognize God, with compassion emphasized in prayer. Jacob's omission of Simeon's name in his prayer for his sons' journey to Egypt reflects his lack of favor due to the Shechem incident. In Jewish Thought, converts are not accepted in times of prosperity, and Abraham's obedience to God's commands is highlighted. In Kabbalah, references to El Shaddai and Adonai in times of trouble are discussed. The Midrash explores divine mercy, the establishment of the twelve tribes, and Joseph's interactions with his brothers. Rabbi Oshiyah comments on Jacob's words in Genesis 43:14 alluding to the four exiles. In Quoting Commentary, various commentators provide interpretations on mercy from God, treatment towards Benjamin, redemption from idolatry, and parallels between Jacob's time in Egypt and the Jewish exile under Rome. In Tanakh, Esther risks her life to save her people by instructing all Jews in Shushan to fast for three days and nights. Targum interprets Jacob's prayer for compassion from God regarding the release of Benjamin and his other son.

Chasidut

Yaakov mentioned the name Shaddai to show that God brings suffering to refine man to recognize his Creator, as seen in the story of Avraham Avinu. The concept of compassion is emphasized in prayer, as God puts compassion in our hands, even in the form of suffering. Hashem saying "enough" to the world signifies the need for mercy in the final stage of repairing the world, as seen in Yaakov's prayer for mercy in his time of need.

Likutei Moharan, Part II 62:1:5

And the main compassion is when “God Almighty will give to you compassion” (Genesis 43:14)—specifically, “to you.” In other words, that God will give us the compassion; He will put it in our hands. From God’s perspective, it can be that even the most serious illness and all [other kinds of] affliction are His compassion, since certainly everything which God sends a person, even terrible suffering, is nothing but compassion.

Likutei Moharan, Part II 8:2:3

{“Even sea-serpents offer ShaD (the teat) to suckle their young; [but] the daughter of my people has become cruel, like ostriches of the wilderness” (Lamentations 4:3) .} This is the concept of “Even sea-serpents offer ShaD”—alluding to the compassion of the Other Side, the concept of “like ShoD (disaster) from ShaDai (the Almighty)” (Isaiah 13:6). ShaDai signifies holy compassion, as in “May El Shadai (God Almighty) grant you compassion” (Genesis 43:14). This refers to prayer, which is SiDuD (rearrangement) of the celestial order. But on account of “ShoD from ShaDai”—i.e., the compassion of the Other Side, the concept of “Even sea-serpents offer ShaD”—“my people has become cruel.” Because they feed on compassion, even the little compassion we retain becomes flawed and turns into cruelty.

Mei HaShiloach, Volume I, Genesis, Miketz 8

“And may El Shaddai [the Almighty God] give you mercy ….” (Bereshit, 43:14) Rashi explains that Shaddai means He who said to His world “Dai!” “Enough!” The Holy Rav of Pshiska (Reb Simcha Bunem ZY”A, a Hasidic master and the author’s Rebbe.) said of the name Shaddai, that when the world was created it would expand and continue, as in the saying in the Gemara (Chagigah, 12b), “until He said to His world, Dai!” This is because the main reason for creating the world was to show the world the greatness of God, and therefore he said, “Enough,” when this could be certified. This is why Yaakov mentioned this particular name here, to show that God brings suffering upon man to refine him enough to recognize his Creator. Therefore he used this name, as if God would say, “Enough!” In all that I have gone through I have recognized everything. And truly, our Patriarchs did not say anything from their own initiative; they prayed in the direction of what God effused to them, and all their prayers were in the proper time and place, for here God agreed to say “enough” to all their troubles. This is just as Avraham Avinu asked for mercy from God after the tenth trial so as not to test him further, for at that time God agreed to no longer test him.

Sefat Emet, Genesis, Miketz 7:6

“And Hashem shall give you mercy,” Rashi explains that Yaakov was saying to his children, “The One who said to His world ‘enough’ shall say ‘enough’ to my suffering” (Bereishis 43:14). This needs further explanation: why did Hashem need to say “enough” to the world? The worlds are an expansion of Hashem’s expression. As these expansions descended, our lowly world was created, where there is apparent opposition to holiness. Hashem said “enough” to stop this process, as the world was created for tzadikim to transform bitterness to sweetness and clarify truth within falsehood. However, humans cannot repair everything alone, so Hashem combined the attribute of mercy with judgment. Similarly, in the mission of the righteous, Yaakov repaired all these levels. When he reached the final stage, he needed to request mercy, just as the final stage of creation involved mercy. This is the idea of praying for the “time of need,” as the final reparation requires mercy and Hashem’s help. Yaakov felt he could no longer act alone and turned to prayer. This explains the meaning of “The One who said ‘enough’ to His world.”

Commentary

Jacob did not mention Simeon by name in his prayer for his sons' journey to Egypt, as he was not a favorite due to the Shechem incident. The phrase "may God Almighty give you mercy before the man" alludes to the exile of the Ten Tribes by the Assyrians, while "the other one, and Benjamin" refers to the exile of Judah and Benjamin. Jacob's statement "and as for me, as I am bereaved, I am bereaved" indicates his resignation to potential further loss after enduring the tragedies of Joseph and Simeon. The use of the Divine attribute of Shaddai in the prayer reflects Jacob's plea for relief from past and future afflictions.

Da'at Zekenim on Genesis 43:14:1

ואל שדי יתן לכם רחמים לפני האיש, “and may G–d Almighty give you mercy before the man what prompted Yaakov to single out the attribute of G–d known as shadday when blessing his sons before they commenced this journey? It teaches you that Yaakov had already endured many trials in his life. These had commenced already when he was still in his mother’s womb and Esau fought with him to become the firstborn. (Compare Genesis 25,22, when his mother was distraught and asked G–d what was going on inside her womb.) The sages concluded that the two as yet unborn children had already struggled for possession of two worlds. Esau tried to kill Yaakov already as soon as he was born as is evident from Amos 1,11, על רדפו בחרב אחיו, “when he pursued his brother with the sword (simile for trying to kill him). He had to flee to Lavan to save his life, and had endured many problems while with his “uncle” for 20 years. As soon as he left there Lavan pursued him. He lists them during the encounter with Lavan. (Genesis 31,40) Esau then came towards him in order to attack him, As a result he lost a great deal of the wealth he had acquired by buying him off with a gift. Next his best loved wife died on the way and he could not even bury her in the ancestral gravesite. Next his daughter Dinah was raped, and then his beloved son Joseph was lost. When he felt that finally he could settle down to a normal life in one place, (Genesis 37,1) the problems with Joseph began. During the brothers’ first trip to Egypt Shimon, his second oldest son was incarcerated and he now had to Shimon being incarcerated and his sons forced him to allow Binyamin to travel to Egypt in order to secure the release of Shimon. He could have said, as did Job in Job 3,26: “I had no repose, no quiet no rest; trouble came.” (Based on Tanchuma on our portion, section 10.) In light of all this, Yaakov now called on that attribute of G–d to signal that he felt he had undergone sufficient tribulations, i.e. די, to warrant a favourite response to his blessing/prayer.

Ibn Ezra on Genesis 43:14:1

[AND GOD ALMIGHTY.] This phrase means the one who has the power to do all these things.

Ibn Ezra on Genesis 43:14:2

IF I BE BEREAVED. As I was bereaved by the death of Joseph, I think that I will be bereaved of all my children. (According to Krinsky. The verse reads, va-ani ka’asher shakholti shakholti. The literal translation of the latter is, and as for me, as I was bereaved (shakholti), I was bereaved. I.E. explains that the second shakholti although a perfect, is to be rendered as an imperfect Thus our verse reads, and as for me, as I was bereaved, so will I be (I think I will be, I fear I will be) bereaved. He explains it to mean: as I was bereaved of Joseph, I now fear that I will be bereaved of all my children. Cf. I.E.’s commentary on Es. 4:16.)

Rabbeinu Bahya, Bereshit 43:14:1

ושלח לכם את אחיכם אחר ואת בנימין, “and so that he may release to you your other brother as well as Binyamin.” The reason that Yaakov did not mention Shimon by name may have been that he was out of favour with his father ever since the killing of the males in Shechem. Otherwise he would have said “so that he will release your brother Shimon.” Bereshit Rabbah 92,3 understands the word אחיכם, “your brother” as a reference to Joseph, whereas the word אחר, is understood as a reference to Shimon. When Yaakov offered the prayer he also had in mind Joseph in case the latter was still alive.

Rabbeinu Bahya, Bereshit 43:14:2-3

וא-ל שדי יתן לכם רחמים לפני האיש, “and may the Almighty grant you mercy before the man.” We have learned in Sanhedrin 44 that one should make a practice of praying before one finds oneself in distress. We know this from the fact that Yaakov prayed for the safety of Binyamin before the latter had faced any difficulty. According to Tanchuma Miketz 10 the reason Yaakov invoked the attribute of Shaddai when he blessed his sons here was that Yaakov reminded himself of the many afflictions he had already experienced, commencing even before he was born when his twin brother quarreled with him inside his mother’s womb. Subsequently he had had to flee for his life on account of Esau; then he had experienced 20 years of frustrations at his uncle Lavan, etc. When he had finally left Lavan, Esau set out to kill him. Later on his daughter Dinah had been raped. Shortly thereafter his beloved wife Rachel died as a young woman and he was not even able to give her the funeral which befitted her status. Thereafter he suffered the disappearance of Joseph, to be followed by Shimon’s internment in Egypt. Now he was faced with the potential loss of Binyamin. One could truly apply to him the verse in Job 3,26: “I had no repose, no quiet, no rest, and trouble came.” He therefore hinted in his prayer שדי, “that it was enough” already. He meant that the One who had said די,”enough” to the evolutionary activities of the universe during the six days of creation, should now similarly proclaim די, “enough!” to his own problems. Our sages in Berachot 64 interpret Psalms 20,2: “May the Lord answer you in time of trouble, the name of Yaakov’s G’d keep you safe;” as a reference to this attribute Shaddai. This was the reason that David mentioned only the G’d of Yaakov in that hymn and not that of Avraham and Yitzchak. We learn from here that one should always get hold of the thickest part of a beam when trying to move it. Rabbi Joshua son of Levi interpreted the use of the attribute Shaddai here as an allusion to future exile, comparing it to Psalms 106,46 ויתן אותם לרחמים לפני כל שוביהם, “He made all their captors kindly disposed toward them.” [In both verses the attribute רחמים, mercy, is also mentioned. Ed.] The words לפני האיש, are a veiled reference to G’d who is described in Exodus 15,3 as איש מלחמה, “a man (Master) of war.” He interprets the words: “and may He release to you your other brother,” as a reference to the ten tribes who were exiled before the tribes of Yehudah and Binyamin. When Yaakov completed his prayer with the words וכאשר שכלתי שכלתי, “if I am to be bereaved, so I have been bereaved,” he referred to the respective destruction of both the first and the second Temple. At the same time he implied that after the destruction of the second Temple there would not occur another destruction of a Temple. In Bereshit Rabbah 92,3 we read as follows: “Another approach to the words “may the man grant his mercy, etc.” “The man” is G’d; Yaakov meant that this attribute of Mercy, one of G’d’s attributes, should stand by his sons in the forthcoming encounter. A prophet, even when praying for relief in a current crisis never fails to also address future crises the Jewish people may be faced with, and he orients himself so that his words cover both situations. In this instance Yaakov prayed that the benevolent Presence of G’d, שכינה, accompany the Jewish people also when they would be in exile. The word רחמים, refers to G’d’s attribute of Mercy. It is possible that the proof that the word האיש was also a reference to G’d is the fact that grammatically speaking it could not apply to Joseph. Yaakov had already said: שובו אל האיש, “return to the man”. Why would Yaakov use the same word twice to describe Joseph? All he had to say here was ויתן לך רחמים לפניו, referring to Joseph with the pronoun ending ו. Seeing that the words of a prophet are based on a careful evaluation of the meaning of the words he employs, it was necessary to interpret that the word האיש in our verse is not a mindless repetition of something Yaakov had already said. If Yaakov did not choose to refer to the attribute Shaddai he had mentioned previously as לפניו using the suffix ו, this is because he wanted to allude to the additional attribute of G’d האישin the sense it has been used in Exodus when G’d was the Master warrior against the Egyptians. In Midrash Shir Hashirim we are taught in the name of ben Nezira that when G’d is referred to there as אשכל, that this is a combination of איש כל, “someone who combines within himself every quality, every attribute,” i.e. G’d.

Radak on Genesis 43:14:1

ושלח, he will release Shimon to you from his imprisonment.

Radak on Genesis 43:14:2

כאשר שכלתי שכלתי, seeing the subject matter is being repeated, Yaakov changed the wording he used, something that is standard procedure in Scriptures, as we pointed out previously. (21,1) The first word shakolti is from a passive mode, whereas the second word shakalti is an active mode. What he meant was: “what can I do if some mishap will befall one of you, just as I have already had to endure the bereavement of Joseph having been lost. I may have to make peace with the idea of losing anyone of you due to whatever mishap will befall him. [The first word refers to the past, when it had never occurred to Yaakov that something might happen to Joseph; hence it is described as something in which Yaakov views himself as having been totally passive. If something were to happen now, he could not view himself as a totally passive bystander, seeing he had agonised about the very fact that it might happen. Therefore, according to the author, the active mode is justified here. Ed.]

Ramban on Genesis 43:14:1

THAT HE MAY SEND AWAY YOUR OTHER BROTHER, AND BENJAMIN. In line with the literal interpretation of Scripture, it would seem that Simeon was not a favorite of his father because of the Shechem affair. (Above, 34:25-30.) This was why he did not say, “My son Simeon, and Benjamin,” as he would not mention him by name, and as he left him in Egypt for a long time. Indeed, had there been food in his house, he would not yet have sent Benjamin, and he would have left him [Simeon] in Egypt. Now Rashi wrote, “The other one: the spirit of prophecy was enkindled within Jacob so as to include Joseph.” In Bereshith Rabbah (92:3.) they also said: “That he may send away your brother: this refers to Joseph. The other one: this refers to Simeon.” This is correct, for at the moment of prayer, Jacob directed his heart to pray in a general manner for the other one [Joseph] also, for perhaps he is still alive. There in Bereshith Rabbah, (92:3.) the Rabbis expounded on the verse in yet another way, saying, “Rabbi Yehoshua ben Levi interpreted the verse as alluding to the exiles: And G-d Almighty give you compassion before the man — this is a reference to the Holy One, blessed be He, as it is said, The Eternal is a man of war, (Exodus 15:3.) and it is written, And He gave them compassion before their captors. (Psalms 106:46.) That he may send away your brother — this alludes to the Ten Tribes exiled by the Assyrians. (II Kings 17:6.) The other one, and Benjamin — this refers to the exile of Judah and Benjamin. And as for me, bereaved by the First Destruction [brought about by the Babylonians], I am bereaved by the Second Destruction [caused by the Romans], but no more will I be bereaved.” (Following the redemption from the Roman exile, there will no longer be a destruction. See Ramban’s work, Sefer Hage’ulah (Book of Redemption) in my Kitvei Haramban, Vol. I, where he expounds this theme at great length.) This is the language of the Rabbis, may their memory be blessed. The intent of this text is to suggest that Jacob’s going down to Egypt alludes to our present exile at the hand of Edom, as I will explain, (See the beginning of Seder Vayechi.) and the prophet [Jacob] saw this matter at its very inception, and so he prayed about it in a general way, which was applicable to the moment as well as to the future. (See Ramban above, 12:6.) This verse, according to their interpretation, contains a great mystic thought. Jacob was saying: “And G-d Almighty, by the Divine attribute of justice, give you the compassion that is before Him,” meaning that “He should direct you upward from the Divine attribute of justice to that of compassion.” The student versed in the mystic teachings of the Torah will understand.

Ramban on Genesis 43:14:2

AND AS FOR ME, AS I AM BEREAVED, I AM BEREAVED. “And as for me, until you return I shall be bereaved because of doubt. As I am bereaved of Joseph and Simeon, I am bereaved of Benjamin.” These are the words of Rashi. The correct interpretation is that Jacob is saying that “you can no longer add to my bereavement as I am already bereaved.” He thus consoled himself about everything that came upon him by his great suffering for Joseph. In a similar sense is the verse, And as I perish, I perish, (Esther 4:16.) meaning “I have already perished, (By being separated from my people. (Abraham ibn Ezra, ibid).) and if the king will slay me he will not add to my destruction.”

Rashbam on Genesis 43:14:1

כאשר שכולתי שכלתי, an expression parallel to Esther’s saying when she risked her life appearing uninvited before the king, saying: כאשר אבדתי אבדתי, “if I have forfeited my life, so be it.” (Esther 4,16)

Rashi on Genesis 43:14:1

ואל שדי AND GOD ALMIGHTY — Now you lack nothing except prayer, and therefore I pray for you (Genesis Rabbah 91:11).

Rashi on Genesis 43:14:2

אל שדי God שֶׁ-דַּי who gives plenteous mercy and in whose hand is sufficient power to give — may He give you mercy. This is the real meaning of the words. A Midrashic explanation is: He who said to the Universe, “Enough!”, may He say “Enough!” to my troubles. I have had no rest since my youth — trouble through Laban, trouble through Esau, the trouble of Rachel, the trouble of Dinah, the trouble of Joseph, the trouble of Simeon, the trouble of Benjamin (Genesis Rabbah 92:1).

Rashi on Genesis 43:14:3

ושלח לכם means AND MAY HE RELEASE UNTO YOU, as the Targum renders it — may He release him from his bonds. It has the same meaning as (Exodus 21:26) “He shall let him go, יְשַׁלְּחֶנוּ (Piel) free”. It would not have been correct to translate it in the Targum by “and may he send to you your other brother”, because, as a matter of fact, they were going there where he was.

Rashi on Genesis 43:14:4

את אחיכם YOUR BROTHER — This refers to Simeon.

Rashi on Genesis 43:14:5

אחר THE OTHER ONE — The spirit of prophecy was diffused upon him so that he included Joseph also (Genesis Rabbah 92:3).

Rashi on Genesis 43:14:6

ואני AND AS FOR ME — until you return I shall feel myself bereaved of my children being in constant suspense.

Rashi on Genesis 43:14:7

כאשר שכלתי means EVEN AS I AM BEREAVED of Joseph and of Simeon

Rashi on Genesis 43:14:8

שכלתי I SHALL BE BEREAVED of Benjamin.

Rav Hirsch on Torah, Genesis 43:14:1

לפני האיש. Gehet nur hin, im Vertrauen auf den Allgenügenden, allem, und auch meinen Leiden zur rechten Zeit das Ziel setzenden Gott; in dem Momente der Gefahr, in dem Augenblicke, wo ihr euch לפני האיש befinden werdet, wird Gott euch Erbarmen zuwenden. — רחמים bezeichnet jene Zuneigung Gottes zu seinen Geschöpfen die die allgemeinste und unverlierbarste ist, und die ebenso den Grundzug im Verhältnisse der Geschöpfe zu einander bilden soll. Es ist die Verwandtenliebe, die Liebe des Vaters zum Kinde, die Liebe der Kinder zu einander um des gemeinsamen רהם willen, aus dem sie stammen. Man ist geneigt, רחמים mit dem populären רחמנות zu verwechseln und Mitleid darunter zu verstehen. Und doch ist Mitleid noch tief unter dem, was das wahre רחמים bedeutet. Was ist seltener, was adelt den Menschen mehr, Mitleid, oder Mitfreude? Sehr wenige Menschen gibt es, die nicht mit den Schmerzen des andern Mitleid empfinden. Allein bei weitem nicht alle, die heute einen Armen bemitleiden, werden sich in gleichem Maße mit ihm freuen, wenn er über Nacht das große Los gewinnt und morgen in einer Karosse mit den Seinen an ihnen vorüberfährt. רחמים, das Gefühl, das wir ererbt haben sollen, bedeutet mehr als Mitleid. Es stammt von רֶחֶם, mit welchem die tiefste, aufopferungsreichste Energie eines Wesens für die Entstehung eines anderen Wesens, die Hingebung alles Blutes und aller Kraft, um ein anderes Wesen entstehen und sich vollenden zu sehen, bezeichnet wird; רחם ist der Herd der tiefsten Hingebung. Und auch nachher, wenn das Wesen da ist, entstammt dem רחם nicht bloß Mitleid mit dem Weinenden, sondern noch innigere Mitfreude mit dem Lächelnden. Ein Lächeln des Kindes auf dem Schoße entschädigt für jahrelangen Kummer und schlaflose Nächte. Von diesem רחם ist רחמים gebildet und leidet somit nicht nur mit dem andern, sondern ruht nicht, bis es ihn glücklich sieht. — ואני und ich — ich will mich inzwischen auch darauf vorbereiten, daß, wenn ich mit eurem Fortgange meiner Kinder beraubt sein sollte, ich auch darauf im vorhinein gefasst bin.

Siftei Chakhamim, Genesis 43:14:1

Now you are lacking nothing except prayer... I.e., Yaakov said to them: If on his own he grows angry and harasses you, it is a natural occurrence. Appease him with these fruits which are the best of the land. And if this does not appease him, it is surely caused by Hashem. Then, prayer alone is lacking — and “I, hereby, pray for you...” (Maharshal)

Siftei Chakhamim, Genesis 43:14:2

Until your return, I will possibly be bereft of children. [This is how Rashi knew that] it does not mean, “Now I am bereft of children”: because if so, why did he say, “May the Almighty, Shaddai, grant you compassion...”?

Steinsaltz on Genesis 43:14

May God Almighty grant you mercy before the man, and he will send with you your other brother, Simeon, and Benjamin; and me, as I am bereaved, I am bereaved. If I experience another tragedy, so be it, as I am accustomed to tragedy.

Tur HaArokh, Genesis 43:14:1

ושלח לכם את אחיכם אחר, “so that he will release your other brother to you.” According to Bereshit Rabbah, 82 the word אחיכם in our verse refers to Joseph, whereas the word אחר refers to Shimon, seeing that while praying, Yaakov had avoided concentrating on a specific one of the brothers, thus leaving open the possibility that Joseph might still be alive. Nachmanides, approaching the verse by concentrating on the plain text, פשט, writes that the words are all meant to apply to Shimon. The reason that Yaakov did not refer to him by name was that he was out of favour on account of his having initiated the killing of the male population of the city of Shechem and the plundering of it. It seems clear that if Shimon’s family had not needed bread desperately, Yaakov would not have allowed Binyamin to travel to Egypt and he would have made no attempt to obtain his release at this time. Bereshit Rabbah 82 also sees allusions to the eventual exile in this verse, and when Yaakov speaks about the “G’d Shaddai invoking the attribute of mercy when the brothers would face the האיש,” this is a veiled reference to the Almighty. After all, one of the attributes of G’d is that He is איש מלחמה, “a Man of war.” The words ושלח לכם את אחיכם would refer to the return from exile of the lost Ten Tribes, whereas the words אחר ואת בנימיןrefer to the tribes of Binyamin and Yehudah. The words ואני כאשר שכולתי שכלתיrefer to the destruction of the first and the second Temple, respectively. The thrust of the whole episode, according to the Midrash, is that what is being narrated here is a preview of the Jewish historical experience in years to come, i.e. מעשה אבות סימן לבנים, the experiences of our forefathers, the patriarchs and their families, foreshadow the course of Jewish history, and their exile, especially by the descendants of the Edomites.

Tur HaArokh, Genesis 43:14:2

אני כאשר שכולתי שכלתי, “and as for me, as I have been bereaved, I shall be bereaved.” Rashi comments that what Yaakov meant was that he would feel conditionally bereaved of Binyamin until the brothers’ safe return from Egypt just as he was feeling bereaved concerning Joseph and Shimon. Nachmanides writes that Yaakov, resignedly, said that the brothers could not make him feel any more bereaved than the feelings of bereavement he had already experienced and suffered. If fate were to cause him further bereavement, he would not have to come to terms with it as a novel experience.

Tze'enah Ure'enah, Miketz 81

“May El Shaddai dispose the man to mercy” [43:14]. That the Holy One should give you compassion and grace before the man who is appointed over the grain.

Tze'enah Ure'enah, Miketz 82-84

“He may release to you your other brother” [43:14]. Jacob said: God should give that Simeon should come out of prison. (Rashi, Genesis, 43:14.) Ramban and Bahya write. He did not want to name Simeon explicitly in his prayer, since Jacob hated Simeon because he had killed the people of Shechem. If Jacob had grain in his house, he would not have given Benjamin to redeem Simeon. He would have left Simeon in Egypt. (Ramban, Genesis, 43:14; Bahya, Genesis, 43:14.) Rashi writes. Jacob had said, “your brother” [43:14]; by this he meant Simeon. Then he said, “other” [43:14] and this means Joseph. That is to say, Jacob thought, perhaps Joseph is still alive. Therefore, he asked God that He should send him back with his brothers. (Rashi, Genesis, 43:14.)

Jewish Thought

In Netzach Yisrael 46:6, it is explained that converts are not accepted in times of prosperity for the Jews, as it is necessary for a person to have their start before good times in order to truly serve God. In Akeidat Yitzchak 18:1:13, Abraham's obedience to God's commands is highlighted, showing that even when commands may not make logical sense, true obedience is required without questioning. Abraham's physical changes, such as circumcision, symbolize his reverence and obedience to God.

Akeidat Yitzchak 18:1:13

(1) Although Abraham had lived a life of ever increasing dedication to G-d and His presumed laws, all of this had been achieved by him employing his mental faculties and natural good traits. Specific commands enabling Abraham to demonstrate that his actions were motivated by obedience to G-d’s will had been lacking. Until this point, Abraham had assumed that G-d’s laws would not conflict with the human mind, i.e. that when such commands would be issued, they would automatically be comprehensible and make sense to him. At the covenant between the pieces, G-d had first removed Abraham's philosophy from the restrictions imposed upon it while one implicitly accepts the laws of astrology. Now, with the commandment of circumcision, He also removed the element of logic, a factor which determines true and false values. This fact is demonstrated in an even greater degree when Abraham later on will be commanded to sacrifice Isaac. This is the principle of Shaddai, that G-d tells Moses as having sufficed to secure the unquestioning co-operation of Abraham. G-d told Moses that in Abraham's generation He did not need to justify His demands on His chosen, not like Moses who had demanded that G-d justify His treatment of the Jewish people. (2) G-d, so to speak, said, "Because I am ‘Shaddai,’ do not be too sure of your philosophical convictions, but obey Me unequivocally." Seeing that Abraham still had to undergo physical changes in order to become "perfect," Abraham was overcome by a new sense of reverence. He expressed this by twice prostrating himself before the glory of G-d. He felt inadequate to stand upright before G-d until after the sign of the covenant had been performed on him.

Netzach Yisrael 46:6

And similarly, they said in Chapter 2 of Yevamot (24b:8): The sages taught, "Converts are not accepted in the days of the Messiah. Similarly, they did not accept converts in the days of King David or in the days of King Solomon." Rabbi Eliezer said, "What is the verse [it is based upon]? Behold, they may gather together [gor yagur], but without Me; whosoever shall gather together [gar] with you shall fall on yours (Isaiah 54:15). He who dwells [gar] with you in your poverty, he is the one who shall fall on yours. But not another." Behold, you see that we do not accept converts when times are good [for the Jews]. For a beginning should not be made from good days. Since a person will certainly serve God, may He be blessed, because of this, when he sees good. Hence, it is necessary for him to have his start before [the good times]. Then he will [merit it to] acquire the world to come even during the good days.

Kabbalah

In times of trouble, Yaakov mentioned El Shaddai-א"ל שד"י, and Daniel prayed for the Holy Temple, referencing Adonai-אדנ"י. Despite rabbinical interpretations, the straightforward meanings of these references should still be acknowledged.

Sha'arei Orah, Introduction 11

Do you not see that in a time of trouble Yaakov mentioned El Shaddai-א"ל שד"י, and said, (Genesis 43:14) “May El Shaddai-א"ל שד"י give you mercy.” When Daniel prayed about the Holy Temple, he said, (Daniel 9:17) “Shine Your countenance upon Your desolate Temple for the sake of Adonai-אדנ"י,” and even though in Talmud Berachot, (Talmud Bavli, Berachot 7b) our rabbis, of blessed memory, interpreted this homiletically, “for the sake of Avraham, who called You Lord-Adon-אדון,” we must still acknowledge its straightforward meaning.

Midrash

The Midrash discusses the concept of divine mercy and the significance of the number twelve in the establishment of the twelve tribes of Israel. It also explores the names and roles of Joseph, as well as the compassion he showed towards his brothers. Additionally, it delves into the interactions between Joseph and his brothers, highlighting themes of accusation, compassion, and divine intervention.

Aggadat Bereshit 73:1

Chapter (72) 73: Torah [1] "And the El Shaddai grant you mercy" (Genesis 43:14). As it is written in scriptures: Knowledge [of escape from You] is concealed from me. It is too formidable. I cannot know it. (Psalm 139:6). What is the meaning of "extraordinary level of understanding beyond my grasp"? It refers to something that is difficult for a person to comprehend, as it says, "If there arise among you a matter too hard for judgment" (Deuteronomy 17:8). Jacob said, "I cannot understand this matter." God promised Abraham that he would have twelve tribes, as it says, "Look now toward heaven, and tell the stars, if thou be able to number them...So shall thy seed be" (Genesis 15:5). Just as there are twelve constellations in the heavens that govern the world, so too I will establish twelve tribes from you that will govern the world, as it is said, "Thus shall your seed be" (Genesis 15:5). When Ishmael was born and he begot twelve princes, as it is said, "And he shall be a wild ass of a man: his hand shall be against every man, and every man's hand against him; and he shall dwell in the face of all his brethren" (Genesis 16:12), Abraham thought that these were the twelve tribes. But God said to him, "No, not those that you think. Sarah will bear a son for you" (Genesis 17:19), as it is said, "And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac" (Genesis 21:12). It is through Isaac that your seed will be called (Genesis 21:12), as I said to you, "Thus shall your seed be" (Genesis 15:5). When Isaac married Rebecca and she was found to be barren, he began to question how the promise that God made to Abraham could be fulfilled, as she was barren, as it is said, "And Isaac entreated the Lord for his wife, because she was barren" (Genesis 25:21), and the children struggled within her (Genesis 25:22). "I'm sorry," she began, "if that's the case, I apologize to one another and "She went to inquire of יהוה," (Genesis 25:22), went to the study hall of Shem, and the Lord said to her, 'Two nations are in your womb, and two peoples shall be separated from your body' (Genesis 25:23). Why did she say why is it? (Genesis 25:22), "this" is numerically equivalent to 12. And God said to her [Sarah], "What you think is not so, but there are two nations in your womb." When Jacob stood up and went out to Laban, Isaac called him and said to him, "Let it be known that the Lord is establishing twelve tribes from you," as it is said, "Isaac called Jacob and blessed him, and commanded him, and said to him, 'Do not marry a Canaanite woman. Arise, go to Padan Aram, to the house of Bethuel, your mother's father, and take a wife from there of the daughters of Laban, your mother's brother. And may God Almighty bless you, and make you fruitful, and multiply you, that you may be a congregation of peoples; and give you the blessing of Abraham, to you and your descendants with you" (Genesis 28:1-4). The blessing that He blessed Abraham with, saying, "Look up now" (Genesis 15:5), is fulfilled through you. And once Jacob went and took wives and fathered twelve tribes, as it says, "And the sons of Jacob were twelve" (Genesis 35:22), Joseph began to see hints of it in his dream, saying, "Behold, I have dreamed a dream" (Genesis 37:9). Jacob began to keep watch over his father's words, and his father kept the matter (Genesis 37:11). And when Joseph was sold and Simeon was bound and Benjamin was brought to take revenge, Jacob began to cry out, "Me? What do I know? I thought that from my fathers I would establish twelve tribes, but I am dwindling and going down," as it says, "Joseph is gone" (Genesis 42:36). Everything that the old man promised was fulfilled, and yet I am decreasing and going down. "How incomprehensible is this to me," as it says, "I do not know what to say to you, but one thing remains in my hand, the blessing that my father blessed me with, saying, 'And Almighty God bless you'" (Genesis 28:3).

Aggadat Bereshit 73:3

[3] Another interpretation:"And El Shaddai did not need to say 'grant you mercy' but rather 'grant you mercy before the king,' or 'before the ruler,' just as it is written, 'and Joseph was the ruler, etc.'" (Genesis 42:6) Why does it say "before the man"? It could have just said to give you mercy before the king, or before the ruler, as it is written "and Joseph was the ruler, etc." (Genesis 42:6). And why did his mother call him by his name Joseph, as it is written "And she called his name Joseph" (Genesis 30:24), while Pharaoh called him Zaphenath-paneah ["treasury of the glorious rest"] (Genesis 41:45) and the Egyptians called him Avrech [father in wisdom.] (Genesis 41:43)? Jacob omitted all of these names and only said "And El Shaddai, etc." before the man. Why, when his father sent him to his brothers, did the angel who was assigned by God to watch over him find him wandering and ask him what he was looking for? As it is written "And a man found him, and behold he was wandering in the field" (Genesis 37:15), and he said to him "What are you looking for?" and he answered "I am looking for my brothers." Once he arrived there, they threw him into a pit, then took off his coat, and then sold him four times, as it is written "Thus says the Lord: For three transgressions of Israel, and for four, I will not turn away" (Amos 2:6). And when the tribes went down to Egypt, as soon as he saw them, he had compassion on them." As it is written, "And Joseph recognized them" (Genesis 42:8). "And he turned himself away from them and wept" (Genesis 42:24). Immediately, the angel descended and appeared to Joseph in the form of a man, and he said to him, "Why do you have mercy on these people? Don't you know how much they have troubled you? They threw you into a pit and sold you four times. He began to accuse them and said to Joseph, "Immediately he revealed himself to them" (Genesis 45:1). He said to them, "Don't you know that I am a magician? I take the cup, smell it, and make myself a magician. He said to them, "I know that you are spies, but if you are honest, then you are finished." (Genesis 42:19). When they came to Jacob and said to him, "What do you think the king of Egypt said to us? He is not merciful to us." Only one person knows where he sent us from, and he stands and accuses us before him, as it is written, "The man said, 'Your servant, our lord, has asked us about our family'" (Genesis 43:7). For the man said, "You are spies" (Genesis 42:14). He said to them, "There is a man who accuses you, so be kind to him, as it is written, 'And Almighty God will give you mercy before the man' (Genesis 43:14), and not only before this man, but before all nations, as it is written, 'give them compassion before those who carried them captive.' (I Kings 8:50)"

Bereshit Rabbah 91:11

“Since, had we not tarried, we would now have returned twice” (Genesis 43:10). “Their father, Israel, said to them: If so then, do this: Take of the choice produce of the land in your vessels, and take a gift down to the man, a little balm, and a little honey, spices and ladanum, pistachio nuts and almonds” (Genesis 43:11). “Since, had we not tarried… Their father, Israel, said to them: If so then [efo]” – Rabbi Levi in the name of Rabbi Tanḥum ben Ḥanilai: Can it be that the same trembling that I caused my father to tremble – “[Isaac was overcome with great trembling, and he said:] Who then [efo] is he [who hunted game and brought it to me? And I ate from all before you came, and I blessed him]” (Genesis 27:33) – is causing my trembling here? I wonder. “Take of the choice produce [mizimrat] of the land in your vessels” – Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Items that bring song [mizmarin] to the world: Snail [ḥilazon], (The snail from which the expensive tekhelet dye was produced. ) wine with balsam, (Wine enhanced with the scent of balsam (Midrash HaMevoar; see Matnot Kehuna, Etz Yosef). ) myrrh with the oil accumulated within it. “A little balm” – balsam oil, “a little honey” – Rabbi Yehuda bar Rabbi said: Honey that is hard as a rock; (This was a special honey that was very valuable because it would last a long time, could be easily transported, and provided a high quality flavor. ) “spices” – beeswax; “ladanum” – gum Arabic; “pistachio nuts and almonds” – nut oil and almond oil. “And take double the silver in your hand, and the silver that was returned in the opening of your sacks return in your hand; perhaps it was an oversight” (Genesis 43:12). “And take your brother, and arise and return to the man” (Genesis 43:13). “And may God Almighty grant you mercy before the man, and he will send with you your other brother, and Benjamin; and me, as I am bereaved, I am bereaved” (Genesis 43:14). “And take double the silver in your hand” – Rabbi Yitzḥak said: Perhaps the price has risen. “And the silver that was returned…And…your…brother” – he said to them: ‘Here is the silver, here is the gift, and here is your brother, do you need anything else?’ They said to him: ‘We need your prayer.’ He said to them: ‘If you need my prayer, “and may God Almighty grant you mercy…”.’

Bereshit Rabbah 92:1

“And may God Almighty grant you mercy before the man, and he will send with you your other brother and Benjamin; and me, as I am bereaved, I am bereaved” (Genesis 43:14). “And may God Almighty grant you mercy” – Rabbi Pinḥas in the name of Rabbi Ḥanin of Tzippori began: “Happy is the man whom You chastise, Lord” (Psalms 94:12). And if he resents it – “You instruct him from Your Torah” (Psalms 94:12). (He can learn from the Torah that God-given chastisement in this world is for his ultimate benefit. ) What is written regarding Abraham? “[Go for yourself from your land…to the land that I will show you.] And I will bless you and I will make your name great” (Genesis 12:1–2) – when he departed, he encountered famine and he did not object and did not protest. You, too, if suffering has befallen you, do not object and do not accuse. Rabbi Alexandri said to him: You have no man without suffering. Happy is the man whom suffering befalls through the Torah, (His allotment of suffering is met through his exertion in Torah study (Nezer HaKodesh). ) as it is stated: “You instruct him from Your Torah.” Rabbi Yehoshua ben Levi said: All suffering that befalls a person and causes him to be idle from Torah matters, is suffering of rebuke, but suffering that befalls a person and does not cause him to be idle from Torah matters, is suffering of love, as it is written: “For whom the Lord loves, He rebukes” (Proverbs 3:12). Rabbi Ḥama saw a certain blind person sitting and toiling in Torah. He said to him: ‘Greetings, free man.’ He said to [Rabbi Ḥama]: ‘From where did you hear that this man (Referring to himself.) is the son of slaves?’ He said to him: ‘No, [that was not my intention,] but rather that you are a free man in the World to Come.’ (You will be free of sin because of your great dedication to Torah study under difficult circumstances. ) Rabbi Yudan said: It is written: “If he shall dislodge the tooth of his slave or the tooth of his maidservant, he shall send him to freedom” (Exodus 21:27) – if due to these, which are not the person’s entire body, but rather, one of his limbs, the Torah said: “He shall send him to freedom,” one for whom suffering afflicts his entire body, all the more so. Rabbi Pinḥas said in the name of Rabbi Hoshaya: “Happy is the man whom You chastise, Lord” is not written here, (“Lord” is not written as the Tetragrammaton. ) but rather, “whom You chastise, Lord [Yah]” – one who is sentenced before the judge screams and is aggrieved, and says: ‘Ya, ya – enough [dai], enough!’ So, Jacob said: ‘He who is destined to say enough [dai] to suffering, let Him say enough to my suffering,’ as it is stated: “And may God Almighty [Shadai] grant you mercy before the man….”

Bereshit Rabbah 92:2

“For this, let every pious man pray [at the time of searching]” (Psalms 32:6) – Zavdi ben Levi, Rabbi Yehoshua ben Levi, and Rabbi Yosei bar Patron, the three of them recited [some of] the following verses when they died. One of them recited: “For this, let every pious man pray”; “for our heart rejoices in Him” (Psalms 33:21). Another said: “You prepare a table before me” (Psalms 23:5); “But let all who put their trust in You rejoice…” (Psalms 5:12). Another said: “For one day in Your courtyard is better” (Psalms 84:11); “for Your kindness is better than life” (Psalms 63:4). Some say: “How great is your goodness” (Psalms 31:20). Rabbi Pinḥas said in the name of Rabbi Hoshaya: The Holy One blessed be He, , took the legs of our patriarch Jacob and stood them on the sea and said to him: ‘See the miracles that I am performing with your descendants.’ That is what is written: “When Israel departed from Egypt” (Psalms 114:1) – Israel the elder. Rabbi Huna said in the name of Rav Aḥa: He stood the feet of the patriarchs, too, on the sea. That is what is written: “He performed wonders before their fathers” (Psalms 78:12). “At the time of searching [le’et metzo]” (Psalms 32:6) – at the time of completion [mitzui] of the day; at the time of completion of the judgment; at the time of completion of the soul; at the time of completion of the accounting. When our forefather Jacob saw that the accounting had been completed, (When he saw that he had done all he could to prepare his sons for their encounter with the Egyptian viceroy (Matnot Kehuna; cf. Etz Yosef). ) he began to pour forth supplications; “And may God Almighty grant you mercy…”

Bereshit Rabbah 92:3

Rabbi Yashya ben Levi interpreted the verse regarding the exiles: “And may God Almighty grant you mercy” – “He caused them to be pitied” (Psalms 106:46). “Before the man” – the Holy One blessed be He, as it is stated: “The Lord is a Man of war, the Lord is His name” (Exodus 15:3). “And he will send with you your…brother” – these are the Ten Tribes. “Other…and Benjamin” – this is the tribe of Judah and Benjamin. “And me, as I am bereaved” – in the first destruction, “I am bereaved” – in the second destruction. “And me, as I am bereaved” – in the first and second destructions; I will not be bereaved again. Another matter, “and may God Almighty grant you mercy before the man” – this is the ruler. (Joseph, viceroy of Egypt. ) “And he will send with you your…brother” – this is Joseph; “other” – this is Simeon; “and Benjamin” – in its plain sense. “And me, as I am bereaved” regarding Joseph, [and] “I am bereaved,” regarding Simeon, I will not be bereaved again.

Bereshit Rabbah 92:5

“He asked them regarding their wellbeing, and he said: Is all well with your father? Is the elder whom you mentioned still alive?” (Genesis 43:27). “They said: All is well with your servant, with our father, he is still alive; they bowed, and they prostrated themselves” (Genesis 43:28). “He asked them regarding their wellbeing…They said: All is well…” – Rabbi Ḥiyya Rabba saw a certain Babylonian: He said to him: ‘How is Father?’ (Rabbi Ḥiyya lived in the land of Israel and his father lived in Babylonia. ) He said to him: ‘Your mother inquired after you.’ He said to him: ‘I said this to you and you said that to me?’ He said to him: ‘One asks about the living, and one does not ask about the dead.’ So, “is all well with your father?” – this is Jacob; “the elder that you mentioned” – this is Isaac. “They said: All is well with your servant, with our father.” (They answered about Jacob, who was alive, but not about Isaac, who was not.) “He lifted his eyes and saw his brother Benjamin, his mother's son, and he said: Is this your youngest brother whom you mentioned to me? He said: God be gracious to you, my son” (Genesis 43:29). “He lifted his eyes, and saw…” – Rabbi Binyamin said: Because we have heard grace [mentioned] regarding the eleven tribes, (Jacob said of them: “The children with whom God has graced your servant” (Genesis 33:5). Binyamin had not yet been born at that time. ) but did not hear grace regarding the tribe of Benjamin. Where did we hear it? We heard it here: “God be gracious to you, my son.” “Joseph hurried, because his mercy was aroused toward his brother and he sought to weep; he entered the chamber, and wept there” (Genesis 43:30). “They sat before him, the firstborn according to his seniority, and the younger according to his youth, and the men wondered to one another” (Genesis 43:33). “Joseph hurried…They sat before him…” – he took the goblet and created the false impression that he was smelling the goblet. He said: ‘Judah, who is king, sits at the head. Reuben who is the firstborn, will sit alongside him,’ and likewise regarding them all. He said: ‘I have no mother and Benjamin has no mother, when his mother bore him, she died. Therefore, let him come and place his head alongside mine.’ That is why, “the men wondered…” “He gave gifts from before him, and Benjamin's gift was five times greater than the gifts of all of them. They drank, and became inebriated with him” (Genesis 43:34). “He gave gifts from before him…” – Joseph gave him, Asenat gave him, Manasseh gave him, Ephraim gave him, and [he received] his portion with his brothers. That is what is written: “Benjamin's gift was five times greater than the gifts of all of them.” “They drank, and became inebriated with him” – with him, they drank, but other than with him, they did not drink, as Rabbi Levi said: All twenty-two years that he did not see them, he did not taste the taste of wine. They, too, did not taste the taste of wine until they saw him. That is what is written: “They drank, and became inebriated with him” – with him, they drank, but other than with him, they did not drink.

Midrash Tanchuma Buber, Miketz 11:1

(Gen. 43:14:) AND (Sections 11, 12, and 13 are missing from Buber’s Oxford MS and are added by Buber from Codex Vaticanus Ebr. 34.) MAY GOD ALMIGHTY GRANT YOU MERCY. Let our master instruct us: How many Tefillot (The Tefillah, also called the Eighteen Benedictions or the ‘Amidah, forms the central intercession of the Jewish liturgy.) is one obligated to pray in a day? (Tanh., Gen. 10:9.) Thus have our masters taught: One does not pray more than the three Tefillot which the ancestors of the world instituted. (Ber. 26b (bar.); yBer. 4:1 (7a); cf. Ber. 4:1;) Abraham instituted the morning Tefillah, as stated (in Gen. 19:27): NOW ABRAHAM WENT EARLY IN THE MORNING UNTO THE PLACE WHERE HE HAD STOOD ('MD) BEFORE THE LORD. Isaac instituted the Tefillah of the minhah (the Tefillah in the afternoon), as stated (in Gen. 24:63): NOW ISAAC WENT OUT TO BOW DOWN (rt.: SWH) IN THE FIELD TOWARD EVENING. Jacob instituted the evening Tefillah, as stated (in Gen. 28:11): WHEN HE CAME (rt.: PG') (The parallel text in the traditional Tanhuma (Gen. 10:9) explains that ‘MD, SWH, and PG‘ all denote prayer and finds the evidence in Ps. 106:30, Ps. 102:1, and Jer. 7:16 respectively.) TO A CERTAIN PLACE. (See Acts 10:9.) Now it is also written about Daniel (in Dan. 6:11): AND THREE TIMES A DAY [HE KNELT ON HIS KNEES]. But < the text > did not explain at what hour. David came and explained (in Ps. 55:18 [17]): EVENING, MORNING, AND NOON < I COMPLAIN AND MOAN; AND HE HEARS MY VOICE >. Therefore, one is not authorized to pray more than three Tefillot in a day. (TBer. 3:8; Ber. 31a; see yBer. 4:1 (7a).) But R. Johanan said: And would that one might go on praying all day long! (Cf. Deut. R. 2:1 and M. Sam. 2, which argue against reciting the three services at one time.) Antoninus asked Our Holy Rabbi: Is it permitted to pray at every hour? He said to him: It is forbidden. He said to him: Why? He said to him: Lest you treat the Most High with frivolity. He did not accept < this answer > from him. What did he do? He went to him early in the morning. He said to him: Greetings, Lord. (Gk.: Kyrie chaire.) An hour later he came in to him. He said to him: {'MNH RTWQ} [Imperator]! (The Latin word originally designated a general, but in imperial times imperator became the title of Roman emperors. Buber has taken this reading from the traditional Tanhuma because he can make no sense of his manuscript, which reads: ’MNH RTWQ.) An hour later he < again > said to him: Shalom to you, O King. He said to him: Why are you being disrespectful to the monarchy? He said to him: Let your ears hear what you are putting forth from your mouth. If you, who are flesh and blood, say this in the case of someone who asks after you every hour, how much the more so in the case of one who is disrespectful to the Supreme King of Kings, the Holy One. Thus one should not bother him all the time.

Midrash Tanchuma Buber, Miketz 11:2

R. Jose ben Halafta says: There are times for the Tefillah, as stated (in Ps. 69:14 [13]): BUT AS FOR ME, LET MY TEFILLAH COME TO YOU LORD AT AN ACCEPTABLE TIME. (yMak. 2:7 (31d); Lam. R. 3:43 (9); M. Pss. 65:4; PRK 24 (or 25):2.) When is an acceptable time? When the community prays. One must therefore arise early for the Tefillah since you have nothing greater than the Tefillah. So look at Moses. It was decreed against him that he not enter the land and that < he was > not to see it. But, because he was frequent in prayer (tefillah), (according Deut. 34:1): THE LORD SHOWED HIM THE WHOLE LAND…. And thus did Hezekiah pray and annul the decree < of death against himself > (in I Kings 20:1-11). So also Jacob, when he sent his sons to Egypt, prayed over them (in Gen. 43:14): AND MAY GOD ALMIGHTY GRANT YOU MERCY.

Midrash Tanchuma Buber, Miketz 12:1

[(Gen. 43:14:) AND MAY GOD ALMIGHTY (ShDY) GRANT YOU MERCY.] What was the reason for Jacob to bless them with < the formula > GOD ShDY? (Tanh., Gen. 10:10; below, 10:16.) To teach you that a lot of afflictions had come upon him. While he was in his mother's womb, Esau had contended with him, as stated (in Gen. 25:22): BUT THE CHILDREN STRUGGLED TOGETHER WITHIN HER. (Cf. PRK 3:1.) And so it says (in Amos 1:11): BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND DESTROYED HIS WOMB. "His womb" is < what is > written. (DESTROYED HIS WOMB would normally be read as a metaphor and translated by an expression such as “cast off all pity.”) Because of Esau he fled to Laban. See how many troubles there were! (Gen. 31:40:) THUS I WAS: BY DAY SCORCHING HEAT CONSUMED ME…. < Look at > how, when he left, < Laban > pursued after him to kill him, [as stated (in Gen. 31:23)]: AND PURSUED AFTER HIM FOR A JOURNEY OF {THREE} [SEVEN] DAYS. He escaped from him; Esau came with the intention of killing him. On account of him he lost all that gift (Gk.: doron.) (according to Gen. 32:15 [14]): TWO HUNDRED SHE-GOATS…. He went away from Esau; the trouble about Dinah came (in Gen. 34). Then after that, the trouble with Rachel < dying > (in Gen. 35:19). Then, after these troubles, he was intending to rest a bit, until there came the trouble about Joseph (in Gen. 37); and after that, the trouble with his father, Isaac, who died (in Gen. 35:29) ten years after the sale of Joseph. So the Scripture has cried out (in Job 3:26): I WAS NOT TRANQUIL, NOT QUIET, HAD NO REST; AND TROUBLE CAME. After that there came upon him the trouble with Simeon (in Gen. 42:24); and after that, the trouble with Benjamin (in Gen. 42:36; 43:3-15). He therefore prayed (in Genesis 43:14) AND MAY GOD ShDY. Now he says: The one who said: Enough (DY), to the heavens and to the earth should say: Enough (DY), to my afflictions. For, when the Holy One created the heavens and the earth, they continued expanding until the Holy One said to them: Enough (DY). (See above, 1:11; 3:25. below, 10:16.) It is therefore written (in Gen. 43:14): GOD WHO IS ENOUGH (ShDY).

Midrash Tanchuma Buber, Miketz 14:1

[Another interpretation] (of Gen. 43:14): AND MAY GOD ALMIGHTY GRANT YOU MERCY. Let our master instruct us: Where have they ordained that one says a blessing over the food? Where it is stated (in Deut. 8:10): THEN YOU SHALL EAT, BE FULL, AND BLESS. So much for after < the meal >. Where < is it ordained for > before the meal? R. Hiyya taught in the name of R. Aqiva: (Ber. 35a.) (according to Lev. 19:24:) < ALL ITS FRUIT SHALL BE > SET ASIDE FOR PRAISES TO THE LORD. < These words > teach that one needs a blessing before < a meal > and after it (since PRAISES is plural). The Holy One said: Just as I need to bring down rain, cause winds to blow, and bring down dews; so you need to bless me and be strictly observant in praying to me. (Tanh., Gen. 10:10.) Do not see yourself in the time of prosperity despising prayer. (The parallel in Tanh. reads: “Do not be scornful in the time of prosperity so as not to pray.”) Then, when trouble arrives, you would stand up and pray! No, my child, do not do this; but, before trouble comes, you should pray ahead of time, as stated (in Job 36:19): WILL YOUR CRY FOR HELP BE MAKE READY WHEN THERE IS NO TROUBLE, AND ALL YOUR POWERFUL FORCES? (Biblical translations generally emend the text. The present translation is required by the context of the midrash. So also in Sanh. 44b.) You know that in the case of our father Jacob, when Benjamin was with him and he did not know what was going to happen to him, he began to pray ahead of time. It is so stated (in Gen. 43:14): AND MAY GOD ALMIGHTY GRANT YOU MERCY BEFORE THE MAN THAT HE MAY RELEASE TO YOU YOUR OTHER BROTHER AND BENJAMIN. And so the proverb says (in Ecclesiasticus 38:1): HONOR THE PHYSICIAN BEFORE YOU HAVE NEED OF HIM. (The proverb is cited in Aramaic and probably circulated separately. The parallel account in the traditional Tanhuma, however, cites R. Eleazar (ben Pedat) as attributing the Aramaic saying to Ben Sira’s book, where it appears in 38:1. yTa‘an. 3:6 (66d) also gives the saying in Aramaic but simply attributes it to R. Laezar (= Eleazar ben Pedat). Exod. R. 21:7 and PR 25:2 attribute the saying to Eleazar (ben Pedat) but cite it in Hebrew.) What is the meaning of (Job 36:19): ALONG WITH ALL YOUR POWERFUL FORCES? That < those who pray ahead of time > in this way have made POWERFUL FORCES.

Midrash Tanchuma Buber, Miketz 15:1

[(Gen. 43:14:) AND MAY GOD ALMIGHTY GRANT YOU MERCY.] This text is related (to Ps. 32:6): THEREFORE LET EVERY SAINT PRAY UNTO YOU IN ANTICIPATION OF THE TIME OF DISCOVERY…. Zavday ben Levi, R. Jose ben Petros, and R. Joshua ben Levi < differed >. (They differed over what verses they cited when they were dying. See yAZ 3:1 (42c). For variations in the verses cited, see Gen. R. 62:2; 92:2; Exod. R. 52:3; M. Pss. 5:11; cf. also Lev. R. 7:2; PRK 24:5.) One cited (from Ps. 31:20 [19]): HOW ABUNDANT IS THE GOOD WHICH YOU HAVE LAID UP FOR THOSE WHO FEAR YOU; one cited (from Ps. 5:12 [11]): BUT LET ALL WHO TAKE REFUGE IN YOU REJOICE, LET THEM EVER SING FOR JOY, AND YOU SHALL SHELTER THEM; and one cited (from Ps. 32:6): THEREFORE LET EVERY SAINT PRAY UNTO YOU [IN ANTICIPATION OF THE TIME OF DISCOVERY]. What is the meaning of IN ANTICIPATION OF THE TIME OF DISCOVERY (MTs')? In anticipation of the time of the exhaustion (rt.: MTsH) of the day (i.e., in anticipation of the sunset of one's life, at death).

Midrash Tanchuma Buber, Miketz 15:3

[Another interpretation: IN ANTICIPATION OF THE TIME OF DISCOVERY.] < It means > that someone had to be hoping for something until he knew his end. Who was this? This was Jacob. Although he said (in Gen. 37:33 // 44:28): HE HAS BEEN TORN TO BITS, he was waiting for the Holy One. In the end he informed him that Joseph was alive. And not only that, but he < himself > brought him the good news that he was alive. (Gen. 43:14, cont.:) AND MAY GOD ALMIGHTY GRANT YOU MERCY. (Cf. Codex Vaticanus Ebr. 34: “And not only that, but his mouth proclaimed the good news that he was alive. Where is it shown? Where it says (in Gen. 43:14, cont.): AND MAY GOD ALMIGHTY GRANT YOU MERCY BEFORE THE MAN THAT HE MAY RELEASE TO YOU YOUR BROTHER, i.e.. Simeon. THE OTHER ONE, i e., Joseph. AND BENJAMIN, i.e., Benjamin.”)

Midrash Tanchuma Buber, Miketz 16:1

[(Gen. 43:14:) AND MAY GOD ALMIGHTY GRANT YOU MERCY.] This text is related (to Ps. 94:12): BLESSED IS THE MAN WHOM YOU CHASTISE, O LORD. How is the man blessed? R. Joshua said: If chastisements come upon you, you shall < still > be able to labor in the Torah. These are chastisements of love. But, if you are not able to labor in the Torah, they are chastisements of punishment. (Gen. R. 92:1; see Ber. 5a.) (Ibid.:) BLESSED IS THE MAN WHOM YOU CHASTISE, O LORD; HIM YOU INSTRUCT FROM YOUR TORAH. R. Bisna said: There is no one in the world who does not come into the hands of chastisements. Here is a person who feels pain in his eyes < and > cannot sleep. < Or he feels pain > in his teeth and cannot sleep. Instead he is awake the whole night. But someone < else > is awake the whole night to labor in the Torah. The one is awake, and the other is awake. Ergo: Blessed is a person when his chastisements are in the Torah.

Midrash Tanchuma Buber, Miketz 16:2

Another interpretation (of Gen. 43:14): AND MAY GOD ALMIGHTY (ShDY). (Tanh., Gen. 10:10; above, 10:12.) R. Alexandri said: Blessed is the man upon whom chastisements come. (Gen. R. 92:1.) Then the Holy One says to them: Enough (DY) for you, because (Sh) there is an end to them. Who was this man? This was Jacob when he said to his children: GOD ShDY. May God say to my chastisements: Enough (DY) for you. Ergo: GOD ALMIGHTY (ShDY).

Midrash Tanchuma Buber, Miketz 16:3

Another interpretation (of Gen. 43:14): AND MAY GOD ALMIGHTY (ShDY). R. Aha said: These heavens were created from a curtain material, and the earth was created from snow. (See above, 1:11; 3:27; 10:12.) Thus it is stated (in Is. 40:22): WHO HAS STRETCHED OUT THE HEAVENS LIKE A CURTAIN. And the earth < comes > from snow, as stated (in Job 37:6): FOR TO THE SNOW HE SAYS: BECOME EARTH. When the Holy One told them to be created, they continued to expand. R. Aha said: If the Holy One had not told them: Enough (DY), they would have continued to expand until they were raised along with the dead. Jacob said: The one who said to the heavens and earth: Enough (DY) for you, should say to my afflictions: Enough (DY) for you. (Gen. 43:14:) GOD WHO IS ENOUGH (ShDY).

Midrash Tanchuma Buber, Miketz 16:4

Another interpretation (of Gen. 43:14): AND MAY GOD ALMIGHTY. What is the meaning of this word (ALMIGHTY)? That GOD ALMIGHTY is strong (qasheh); (The Hebrew word also means “hard,” “severe,” “cruel,” and “incomprehensible.”) and, if you do his will, behold, he becomes fulfilled for you. Why? Because he is strong (qasheh) in his mercy. Therefore (ibid.): < AND MAY GOD ALMIGHTY > GRANT YOU MERCY.

Midrash Tanchuma Buber, Miketz 17:3

What did Joseph do? He commanded them to bring to him the names of the people which were written down on each and every day. They came in on the first day and brought him the names of those who had entered < the country >, and so they informed him on each and every day. When Joseph's brothers came down, they all did not enter through one gate. (Gk.: pyle.) The gatekeeper said to < one of the brothers >: What is your name? He told him: Reuben ben Jacob ben Isaac. So it was also with Simeon, and so with all of them. They brought < the names > that had been written down to Joseph. When he read them, he knew that his brothers were there. He sent for his son, Manasseh. He said: See where they are going. Manasseh went and saw them going about in the marketplace. They went from this marketplace to that marketplace, from this alley to that alley. < Then Joseph > sent after them, and they came to him. When he saw them, he certainly recognized them, BUT (according to Gen. 42:7) HE BECAME A STRANGER UNTO THEM. What is the meaning of BUT HE BECAME A STRANGER UNTO THEM. R. Johanan said: He became a foreigner to them. (Ibid., cont.): AND HE SAID UNTO THEM: WHERE DO YOU COME FROM? He said to them (in vs. 9): YOU ARE SPIES. They said to him (in vs. 10, 13): NO, MY LORD, BUT YOUR SERVANTS HAVE COME TO BUY FOOD < … >. WE, YOUR SERVANTS ARE TWELVE BROTHERS. R. Johanan < drew on an Aramaic metaphor and > said: < The matter > is comparable to a raven who brought fire into its nest {i.e., a raven who brought fire into its nest}. (The scribe who copied Buber’s MS felt that this Hebrew rendering was necessary because the midrash renders the metaphor in Aramaic. Gen. R. 91:7 explains that the Holy Spirit lit up within them and made them blurt out that they were brothers.) He said to them: Are you brothers? They told him: Yes. Then why did you not all enter by one gate? Because our father ordered us < not to do > so because of the < evil > eye. He said to them (in vs. 16): BY PHARAOH'S LIFE YOU ARE SURELY SPIES. When < Joseph > swore falsely, he swore by Pharaoh's head. (Gen. R. 91:7.) To what is the matter comparable? To a woman who stole a lamb from the flock and fled. When the shepherd ran after her, she went home and covered it with a garment. The shepherd said to her: Have you seen a lamb? She said to him: May I eat of the flesh of this one lying on the bed, if I know anything < about it > ! So < it was with > Joseph. When he wanted to swear falsely, he swore by Pharaoh's life. (Gen. 42:10:) THEY SAID UNTO HIM: NO, MY LORD, BUT YOUR SERVANTS HAVE COME TO BUY FOOD. He said to them: You know that you are spies. Why have you gone and made the rounds of the whole country? They said to him: We had a brother, but we sold him as a slave. And from the hour that we sold him our father has sat around mourning over him. So we have come down < here > with money in our hands, saying: Wherever we find him, we will redeem him. He said to them: Can a person who sells something go back on it? They said to him: For this reason we came down with double < the money > on hand to redeem him. He said to them: What if < his owner > does not want to sell him? They said to him: Even though we are burned < alive > on his account, we will not move until we have redeemed him. He said to them (in Gen. 42:14): IT IS AS I SAID UNTO YOU: YOU ARE SPIES. What did he do (according to vs. 24)? THEN HE TOOK SIMEON FROM THEM < AND BOUND HIM BEFORE THEIR EYES >. He (Joseph) said < to himself >: He bound me and cast me into the pit; I also am binding him. What did they do? They loaded up, went to their father, AND (according to vs. 29) RELATED TO HIM ALL THAT HAD HAPPENED TO THEM. He said to them (in Gen. 43:2): GO AND BUY US A LITTLE FOOD. Judah said to him (in vs. 3): THE MAN SOLEMNLY WARNED US, SAYING: YOU SHALL NOT SEE MY FACE < UNLESS YOUR BROTHER IS WITH YOU >. He said to them: I will not send Benjamin even though I am killed. They said to him: It is better for you to lose one life and not seventy. What did he do? He gave them Benjamin and began to pray for them (in Gen. 43:14): AND MAY GOD ALMIGHTY GRANT YOU MERCY BEFORE THE MAN, seeing that (according to Gen. 42:30): THE MAN < THE LORD OF THE LAND > SPOKE < …HARSHLY >. He therefore said (in Gen. 43:14): BEFORE THE MAN. (I.e., Jacob prayed that the same man who had previously spoken harshly now would grant them mercy.)

Midrash Tanchuma Buber, Miketz 17:4

Another interpretation (of Gen. 43:14): AND MAY GOD ALMIGHTY. < These words > speak about Israel and about their captivity. (Ibid., cont.:) GRANT YOU MERCY. (Ps. 106:46:) AND HE DID GRANT THEM MERCY BEFORE ALL THEIR CAPTORS.

Midrash Tanchuma Buber, Miketz 17:5

(Gen. 43:14, cont.:) THAT HE MAY RELEASE (ShLH) TO YOU. (Mal. 3:23 [4:5]:) BEHOLD, I AM SENDING (ShLH) YOU < THE PROPHET ELIJAH BEFORE THE COMING OF THE GREAT AND AWESOME DAY OF THE LORD >.

Midrash Tanchuma Buber, Miketz 17:6

(Gen. 43:14, cont.:) YOUR BROTHERS. (The plural, which is possible in an unpointed text, is necessary here in order to fit the interpretation.) < These are the brothers > who are beyond the Sambatyon River. (A legendary river where the ten tribes were exiled. So Gen. R. 73:6; PR 31:10; Numb. R. 16:25; below, Numb. 4 (suppl.):6; cf. ySanh. 10:6 or 5 (29c). According to Gen. R. 11:5, the river would cease to flow on the Sabbath. Similarly PR 23:8. See also Sanh. 65b. Pliny the Elder, HN 31:18 (24), knows of the legend but places the stream in Judaea. Cf. Josephus, BJ 7:96-99, who locates the river, which he calls Sabbatikon, in Lebanon and says that the Sabbath was the only day on which it did flow.)

Midrash Tanchuma, Miketz 10:1

And God almighty give you mercy before the man (Gen. 43:14). Scripture states elsewhere in allusion to this verse: For this let everyone that is godly pray unto Thee in a time when Thou mayest be found (Ps. 32:6). R. Abba maintained: In a time when Thou mayest be found refers to old age. It is essential that a man pray for an old age in which his eyes may see, his mouth may eat, and his feet may walk. Normally, when a man becomes old, his faculties leave him. For example, it is written about Isaac: And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see (Gen. 27:1). And concerning Jacob, Scripture states: Now the eyes of Israel were dim for age, so that he could not see (Gen. 48:10). As to a mouth that could not eat, we find that Barzillai said to David: Can thy servant taste what I eat or what I drink? Can I hear anymore the voice of singing men and singing women? Therefore, then, should thy servant be a burden unto my lord the king? (II Sam. 19:35).

Midrash Tanchuma, Miketz 9:1

And God Almighty give you mercy before the man (Gen. 43:14). May it please our master to teach us the number of times a man must pray each day. Thus did our masters teach us: A man must not pray more than three times each day, as instituted by the patriarchs of the world. Abraham established the morning prayer, as it is said: And Abraham got up early in the morning to the place where he had stood before the Lord (Gen. 19:27). The word stood refers only to prayer, as is said: Then stood up Phinehas, and prayed (Ps. 106:30). Isaac instituted the afternoon prayer, as it is said: And Isaac went out to meditate in the field (Gen. 24:63). The word meditation is used with reference to prayer, as it is said: A prayer of the afflicted when he fainteth, and poureth out his meditation for the Lord (Ps. 102:1). Jacob introduced the evening prayer, as it is said: And he lighted upon the place (Gen. 28:11). The word vayifgah (“lighted upon”) alludes to prayer, as is said: Therefore, pray not thou … neither make intercession (tifga) (Jer. 7:16). And it is written concerning Daniel: And he kneeled upon his knees three times a day, and prayed (Dan. 6:11). However, in this verse, the time of prayer is not specified. It was David who came and set the time for prayer, by saying; Evening, and morning, and at noonday, will I complain and moan, and He hath heard my voice (Ps. 55:18). Therefore a man may not pray more than three times a day.

Midrash Tanchuma, Miketz 9:4

It is essential that a man rise early to pray, for there is nothing more powerful than prayer. A proof of this is that though at first it was decreed that Moses was not to enter or even see the Holy Land, yet because he prayed for a long time, it is written concerning him: The Lord showed him all the Land (Deut. 34:1). Similarly, because Hezekiah prayed, the decree against him was abrogated. (Hezekiah averted a decree of death for his failure to marry and beget children by reciting prayers (see II Kings 20:1–7, Isa. 38:1–8).) And Jacob also prayed for his sons when he sent them to Egypt, as it is said:; And God Almighty give you mercy (Gen. 43:14).

Midrash Tehillim 17:15

Listen, Ranati. There is no "rana" here, but rather a similar "rana" as mentioned above, as it says (Kings I 8:28) "to hear the cry." There it is written (Deuteronomy 33:7) "Hear, O Lord, the voice of Judah," and here it is written "Hear, O Lord, the cry of righteousness." Why is it that the righteous want the Divine Presence and reduce themselves from what is given to them? (Psalms 37:9) "Happy is he who seizes your infants and dashes them against the rock." Thus said the Holy One, blessed be He: "Happy is he who takes and dashes your little ones against the rock." Thus said the Holy One, blessed be He, "I will dash your little ones against the rock, just as you dashed mine." We did not hear during the destruction of the Temple that our children were dashed, but rather that they were taken into captivity. Rather, thus said the Holy One, blessed be He, "You have destroyed my Temple, which I built so that Israel might uphold my Torah, which they received from me as children," as it says (Psalm 8:3) "Out of the mouth of babes and sucklings have you established strength." Therefore, I will dash yours. And thus it says (Psalm 28:4), "Give them according to their deeds, and according to the wickedness of their endeavors; give them after the work of their hands; render to them their just deserts." (Psalm 64:9) "They shall take hold of their own tongues; all that see them shall flee away." (Psalm 10:15) "Break the arm of the wicked and evil man; seek out his wickedness until You find none." When the Holy One, blessed be He, takes revenge against the wicked, we will play music before Him. Rabbi Akiva expounded (Isaiah 5:14), "Therefore hell has enlarged herself, and opened her mouth without measure." Without measure is written here, but it means "without limit." To one who does not have a commandment in his hand, let him decide in favor of merit, for this is for the World to Come. However, even in this world, a Talmudic teaching obligates him, and one teaches him about merit, as it is stated (Job 33:23): "If there is an angel of one thousand who will intercede for him." (2 Samuel 21:2) "Now the Gibeonites were not of the people of Israel." Why did David distance himself from them, causing famine year after year? David said that there are four things that cause rain to cease: idol worship, illicit sexual relations, bloodshed, and judges who rule over the public but do not give charity. Concerning idol worship, it is written (Deuteronomy 11:16), "Take heed to yourselves, lest your heart be deceived." And it continues (Amos 4:7), "He stopped the heavens." Concerning illicit sexual relations, it is stated (Jeremiah 3:2), "You have acted like a harlot with many lovers." And it continues (Hosea 2:9), "And I will restrain the rain." Concerning bloodshed, it is stated (Numbers 35:33), "The blood pollutes the land." Concerning judges who rule over the public but do not give charity, it is stated (Proverbs 25:14), "Like clouds and wind without rain is a man who boasts of gifts he did not give." David searched in every generation and did not find one of them. He asked in the Urim and Thummim, as it is stated (2 Samuel 21:1), "David inquired of the Lord about Saul and his house of blood." Of Saul, for you did not show him kindness. "And to the house of the Damim who killed the Gibeonites, David sent and called to them, saying, 'What shall I do for you, and with the house of Saul?' They said to him, 'It is because he killed seven of us, the sons of the Damim, who were woodcutters and water drawers, and the chief and scribe and sun.' David said to them, 'What do you want me to do for you?' They replied, 'Let seven men from his descendants be given to us, and we will hang them before the Lord in Gibeah of Saul, the chosen one of the Lord.' But the king said, 'I will give them to you.' David then asked, 'What should I give you?' And they said to him, 'We have no silver or gold with Saul.' David said, 'Perhaps they are divided in their hearts, let each man give what he thinks is best, and we will reconcile with him.' Then David said to them, 'What do you want me to do for you?' And they said, 'Give us silver and gold, for those who killed us are destroying us.' David said, 'I have no silver or gold with Saul.' At that time, the Lord granted three good things to Israel: merciful people, those who are ashamed, and those who do good deeds. Merciful, as it is said, 'And He will give you mercy and have mercy on you.'" "Regarding those who are bashful, it is said (Exodus 20:17), 'And for this purpose His fear shall be upon your faces, that you shall not sin.' Therefore, being bashful is a sign that one does not sin. And whoever does not possess the trait of shame has the status of an uncircumcised person who did not stand with our forefathers on Mount Sinai. Those who do acts of loving-kindness are mentioned in Deuteronomy 7:12, 'And keep the covenant and the loving-kindness.' However, the Gibeonites do not possess any of these traits, as it says in 2 Samuel 21:2, 'The Gibeonites are not of the children of Israel.' Come and see how beloved the Holy One, blessed be He, holds the converts, for our father Abraham did not circumcise anyone until he himself was ninety-nine years old. If he had circumcised his son at the age of fifty or sixty, a convert would have been able to convert at the age of forty or fifty. Therefore, the wheel of the Holy One, blessed be He, revolved with him until he reached the age of ninety-nine, so that the door would not be closed to future converts. And so that He could give reward for days and years and increase the reward of those who do His will, in order to fulfill what is said (Isaiah 42:21), 'The Lord desired for the sake of His righteousness.' Similarly, it is found in four categories that confess and say before He who spoke and brought the world into being (Isaiah 45:23), 'This one will say, "I am for the Lord," and this one will call in the name of Jacob, and this one will write with his hand to the Lord, and adopt the name of Israel.' 'This one will say, "I am for the Lord," and will not be intermingled with sin.' 'This one will call in the name of Jacob' refers to the righteous converts. 'This one will write with his hand to the Lord' refers to those who repent. 'And adopt the name of Israel' refers to those who fear Heaven." And the Gibeonites who were not called by the name of Jacob, as it says about them (Genesis 33:14), "And let El-Shaddai grant you mercy." And they did not show them mercy. David stood up for them and reconciled with them. Therefore it is said, "And the Gibeonites were not of the children of Israel." Ezra also reconciled with them, as it says (Nehemiah 3:26), "And the Nethinim dwelt in Ophel." Even God will distance them in the future, as it says (Ezekiel 48:19), "And those who serve the city shall serve it out of all the tribes of Israel. It shall be that which remains." Rabbi Elazar said that the Holy Spirit appeared in three places: in the court of Shem, as it says (Genesis 38:26), "And Judah recognized and said, 'She is more righteous than I.'" Perhaps he did not say this, but rather someone else said it in his presence. A Heavenly Voice went forth and said, "She is more righteous than he." In the court of Samuel, as it says (1 Samuel 12:3), "Here I am; testify against me before the Lord and before His anointed." And they said, "You have not defrauded us." A Heavenly Voice went forth and said, "He is telling the truth in this matter." In the court of Solomon, as it says (1 Kings 3:26), "Give her the living child, and by no means kill him." She is his mother. A Heavenly Voice went forth and said, "She is his mother." Rava interpreted that 613 commandments were stated to Moses at Sinai, corresponding to the number of the days of the solar year, and 248 positive commandments correspond to the number of a man's limbs. Rav Hamnuna said, "What is the verse that teaches this?" (Deuteronomy 33:4) "Moses commanded us a law." The word "law" has a gematria of 611, and when you add "Anochi" and "I am" from the verse (Exodus 20:2), the total is 613. And Rav Yehudah said, "A word and the Sabbath preceded the giving of the Torah." David came and established them on 13, as it says (Psalms 15:1-2), "Who shall dwell in Your tent, who shall reside on Your holy mountain?" "Going innocently" means Abraham, who "walked innocently and did righteousness" (Genesis 17:1). "Speaking truth in his heart" means Rav Sapphira, who "never let a lie cross his lips." "Not slandering with his tongue" means Jacob, who said "Perhaps my father will feel me up," but did not commit any evil against his fellow. "Not taking shame upon his relatives" refers to one who is close to his family. Rabbi Simon said that God's attribute of mercy is not like that of humans. If a human has a shameful or poor relative, he disowns him, but God brought the children of Israel out of Egypt and called them his relative. He considered Hezekiah a wicked king who dragged his father's bones with a rope, but he honored Jehoshaphat, who treated his disciples with respect. One who swears to do evil and does not change is like Rabbi Yochanan, who said, 'I fast until I finish my portion [of the daily study]. He never took interest even from a non-Jew, nor did he accept a bribe even from an innocent person, like Rabbi Yishmael son of Rabbi Yose. Whoever does all these things will never fall. One who does some of them may fall eventually. These are the things that are said [in praise of the righteous] - one of them is: 'He who walks righteously' [Isaiah 33:15], referring to Abraham. 'And speaks uprightly' - one who does not speak insultingly of others. 'He who stops his ears from hearing of bloodshed' [ibid.] - one who does not listen to slander. 'And shuts his eyes from looking upon evil' [ibid.] - one who does not gaze at women when they are washing clothes. [Other examples of righteous behavior include:] 'He has told you, O man, what is good' [Micah 6:8] - this is [the practice of] performing acts of kindness. 'And what does the Lord require of you but to do justice' [ibid.] - this is the obligation to pursue justice. 'And to love mercy' [ibid.] - this is the act of giving charity. 'And to walk humbly with your God' [ibid.] - this refers to acts that are typically done publicly, such as accompanying a bride and groom [to their wedding], which the Torah refers to as 'walking humbly.' Other acts, which are typically done privately, are even more praiseworthy. Isaiah returned and cited two [righteous] qualities, as it says, 'Keep justice, and do righteousness' [Isaiah 56:1]. Amos cited one, as it says, 'Seek me and live' [Amos 5:4]. Habakkuk also cited one, as it says, 'And the righteous shall live by his faith' [Habakkuk 2:4]."walk humbly with God."

Musar

Rabbi Oshiyah comments that Jacob's words to his sons in Genesis 43:14 allude to the 4 exiles, with the mention of "the man" referring to G-d, "your brother" to the Ten Tribes, and "the other one and Benjamin" to Benjamin and Yehudah. Jacob's statement "if I am to be bereaved, I am to be bereaved" indicates there will not be a third destruction of the Temple (Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 128).

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 128

Rabbi Oshiyah in Bereshit Rabbah 92, 3 comments that when Jacob said to his sons in Genesis 43,14 prior to their second descent to Egypt: "May the Lord Shaddai grant you mercy when you appear before the man, etc.," he alluded to the 4 exiles. The word "the man," i.e. האיש, in that verse referred to G–d who is described as איש מלחמה in the song the Israelites sang after crossing the sea of reeds (Exodus 15,3). When Jacob continued "and he will send to you your brother," [the Midrash presumably reads the word Achichem, "your brother," singular as Acheychem, "your brothers," Ed.] this refers to the Ten Tribes; the words: "the other one and Benjamin," refer to Benjamin and Yehudah. When Jacob (in his capacity of the nation's founding father) continued: "as for me, if I am to be bereaved, I am to be bereaved," refers to the two destructions of the first and second Temple respectively. Jacob implies that there will not be a third destruction.

Quoting Commentary

Rabbeinu Bahya explains that the promise of mercy from God in Deuteronomy is similar to Yaakov's promise to his sons regarding Joseph and Binyamin. Rashbam interprets the word "תפן" in Numbers as indicating a change in treatment towards Binyamin. Peirush Hafla'ah discusses the inner redemption from idolatry as the essence of the redemption from Egypt. Ramban draws parallels between Jacob's time in Egypt and the Jewish exile under Rome. Rav Hirsch explains the concept of divorce in Deuteronomy as a release from marital bondage. Derekh Chayyim compares the experiences of the forefathers to the history of the Jewish people, highlighting the eventual blessings after periods of pain and suffering.

Derekh Chayyim 5:4:9

And know about these forefathers: Avraham's beginning was with pain, as he was pursued by Nimrod. But afterwards all of his days were with goodness and blessing. It was only in the days of his youth that he was in pain - before God, may He be blessed, acquired Avraham. But from the time that God, may He be blessed, acquired Avraham, he had goodness all of his days. And that is why at the beginning - before God, may He be blessed, acquired them as a people, when they were in Egypt - Israel was in pain; but when God, may He be blessed, acquired them as a people, Israel had blessing all the time of their beginning. And Yitzchak's beginning was with goodness and blessing; but at the end, his eyes dimmed from seeing. And in the Midrash (Bereshit Rabbah 65:9): "Yitzchak originated afflictions, as it is stated (Genesis 27:1), 'And when Yitzchak grew old, and his eyes were dimmed, etc.'" And this shows about Israel that at first they would be with goodliness; but at the end, their eyes would dim as a result of the exile and the subjugation under the nations. And Yaakov also had a unique trait, as most of his days were with pain. And that is that which it states (Genesis 43:14), "And God, the Omnipotent (Sha-ddai)" - the One who said, "Enough" (sheamar, dai) to His world - should say, "Enough," to my distress (Rashi on Genesis 43:14); and as he said to Pharaoh, "the days of my years have been few and bad" (Genesis 47:9). However at the end of his days, when he came to Yosef, he was already restored from all of his distress. And this too is the reality of the end of Israel. For the exile will be very long; but at the end of days, the exile will recede and they will have goodness.

Peirush Hafla'ah on Pesach Haggadah, Magid, First Fruits Declaration 19:1

Continuing the earlier discussion, that the tenth plague was an act of God alone, Rabbi Horowitz suggests that while Moses was an emissary in the redemption from slavery, it was God alone who brought about an inner redemption from idolatry. In this way he explains the absence of Moses from the Haggadah. The real essence of the redemption was not from slavery but the inner redemption of the people of Israel. Drawing on Exodus chapter 6, he explains this distinction as a way of explaining the seeming repetition of God’s promise at the beginning of this chapter. God has already promised to redeem the people from slavery – so why is it necessary for God to make this promise again? “Elohim spoke to Moses and said to him: I am Adonai! I appeared to Abraham, Isaac and Jacob as El Shaddai; but I did not make myself known to them by my name Adonai.” (Exodus 6:3) In this verse, we find several problems: first, we repeatedly say I am Adonai (the name associated with divine compassion) even though we refer to God as Elohim (the name associated with justice); second, the expression, “the land in which they lived” is unnecessary; and finally this entire verse beginning, “I am Adonai” is also superfluous – we have already been told, “I will be with you and this will be the sign that it was I who sent you...” (See Exodus 3:12ff; in the passage dealing with the burning bush God reveals not only his name but his intention to redeem Israel from Egypt. So the beginning of chapter 6 seems to be repetitive.) There are two aspects to Israel’s redemption: the outer redemption from slavery which was performed by Moses and the inner redemption from idolatry which could only be performed through God. When God says “I am Adonai,” God is revealing that God will bring about Israel’s inner redemption. Moses, on the other hand, offered to redeem Israel from slavery on the condition that Israel would receive the Torah. At first Israel agreed to this but they rebelled because of the difficult slavery – the outer oppression to which they were subjected. Thus, Moses became angry with God for two reasons: “Ever since I came to Pharaoh to speak in your name you have dealt worse with this people and still you have not redeemed Your people.” (Exodus 5:23) The two reasons for Moses” anger in this verse reflect the two aspects, inner and outer of redemption. Moses was angry because God allowed the physical oppression to increase and their descent into idolatry to become worse. God’s response was to say, the difficult oppression is necessary for the divine sparks to be freed from Egypt. These sparks are mixed among the Egyptians and can only be freed through this struggle. Elohim then answers; “I am Adonai.” The divine justice of Elohim is necessary for the divine compassion of Adonai. Elohim includes the name el, which is an expression of divine compassion, as we see in the verse Adonai Adonai el rachum v‘chanun, “Adonai Adonai a God (el) compassionate and gracious.” God revealed Himself first through the name El Shaddai which represents the transformation from El expressed in anger to El expressed in compassion. Similarly Shaddai is transformed from might to mercy, as we see, “May El Shaddai give you mercy…” (Genesis 43:14) The name El Shaddai has the same gematriah as Moshe, Moses - 345.

Rabbeinu Bahya, Devarim 13:18:2

When the Torah continues ונתן לך רחמים “that the Lord your G’d will grant you (the survivors) mercy, etc.,” this is similar to the promise by Yaakov (prayer) to his sons that on their second journey to Egypt the ruler (Joseph) should release Shimon and allow Binyamin to return home also. (Compare author’s comments on that verse in Genesis 43,14). The words 'כי תשמע בקול ה' are to be understood as “in order that you will hearken to the voice of Hashem Who is your G’d, and observe all of His commandments; then you will do what is right in His eyes,” i.e. in the eyes of Hashem the attribute known as the tetragrammaton.

Ramban on Genesis 47:28:1

AND JACOB LIVED IN THE LAND OF EGYPT SEVENTEEN YEARS. I have already mentioned (Above, 43:14.) that Jacob’s descent into Egypt alludes to our present exile at the hand of the “fourth beast,” (In Daniel’s vision concerning the Four Kingdoms, the fourth beast symbolizes Rome. See Daniel 7:7, also Note 8 in Seder Vayeitzei.) which represents Rome. [There are many parallels,] for it was Jacob’s sons themselves who, by the sale of their brother Joseph, caused their going down there. Jacob, moreover, went there on account of the famine, thinking to find relief with his son in the house of his son’s friend, for Pharaoh loved Joseph and considered him as a son. It was their hope to ascend from there as soon as the famine would cease in the land of Canaan, just as they said, To sojourn in the land we have come, for thy servants have no pasture for their flocks, for the famine is heavy in the land of Canaan. (Above, 47:4.) But then they did not come up, but instead the exile prolonged itself upon Jacob and he died there, and his bones ascended from there accompanied by all the elders and courtiers of Pharaoh, who instituted severe lamentation for him. Our relationship with our brothers Rome and Edom is similar. We ourselves have caused our falling into their clutches, as they (The Hasmonean rulers during the Second Temple era. See Abodah Zarah 8b.) made a covenant with the Romans, and Agrippa, the last king during the Second Temple, fled to them for help. It was due to famine that Jerusalem was captured by the Romans, and the exile has exceedingly prolonged itself over us, with its end, unlike the other exiles, (It was known that the Babylonian Exile would last for a period of seventy years, (Jeremiah 25:12; II Chronicles 36:21). There was also a terminus known for the Egyptian Exile, (above 16:13).) being unknown. We are in it as the dead, who say, “Our bones are dried up, we are completely cut off.” (See Ezekiel 37:11.) But in the end they will bring us from all the nations as an offering to the Eternal, (Isaiah 66:20.) and they will be in deep sorrow as they will behold our glory, and we will see the vengeance of the Eternal. May He raise us, that we may live in His presence. (Hosea 6:2.)

Rashbam on Numbers 16:15:1

אל תפן; the word תפן is derived from the root פנה, as in Genesis 43,34 ותרב משאת בנימין “Binyamin’s gift was more substantial,” after the Torah first described Joseph giving gifts to the other brothers, but introducing Binyamin’s gifts with the words מאת פניו, indicating a “turn around” by treating Binyamin differently than the other brothers. We must view the expression אל תפן as אל תפנה, seeing the vowel pattern under the letters תפ are tzeyreh followed by segol. If the Torah had written אל תפן with the vowel pattern segol, segol, it would have been tafneh, i.e. a causative mode “do not bring about a change.”

Rav Hirsch on Torah, Deuteronomy 24:1:10

Es heißt daher auch nicht, etwa wie ואשה גרושה מאשה (Wajikra 21, 7): וגרשה מביתו welches eine konkrete Entfernung aus dem Hause als etwa letzten Scheidungsakt ausdrücken würde, sondern שלח .ושלחה heißt nämlich nur höchst selten: fortschicken, entfernen. Seine eigentliche Bedeutung ist immer eine negative, ein Loslassen, Freilassen, sich selbst Überlassen, Entlassen, Richtzurückhalten etc. Aus den zahlreichen Stellen, in welchen es immer in solcher Bedeutung vorkommt, verzeichnen wir nur einige charakteristische. So שלח את בני וגו׳ (Schmot 4, 33) und so immer ferner die Entlassung des Volkes aus Pharaos Botmässigkeit. ושלח לכם את אחיכם (Bereshit 43, 14), כי שלחו וילך (Sam. II. 3, 22), ושלחו בדרך טובה (Sam. I, 24, 20), מי שלח פרא חפשי (Job 39, 8), לחשי ישלחנו (Schmot 21, 26). Heißt doch auch die Verheiratung von Töchtern, deren Entlassen aus väterlichem Hause: ושלשים בנות שלח החוצה ,שלח (Richter 12, 9). Unbezweifelt bezeichnet daher auch hier ושלחה מביתו nicht eine räumliche Entfernung aus dem Hause, diese bezeichnet erst das ויצאה מביתו des nächsten Verses als natürliche Folge der Scheidung. ושלחה מביתו ist aber nichts als Ausdruck der Rechtswirkung des Scheideaktes: das Lösen des bisherigen Ehebandes und das Entlassen aus der Hörigkeit an den Mann. Somit ist es der spezifische Gegensatz zu dem Begriff כי יקח וגו׳ ,לקוחים, welches die Eheschließung bezeichnete. Damit wurde ein קנין vollzogen, aus welchem die Frau durch den Scheideakt entlassen wird. Sie wird damit sich selbst wieder gegeben. Daher gibt Onkelos auch das שלח hier durch פטר wieder, das ja ein Freimachen, Entlassen bedeutet, und so auch den ganzen Rechtsbegriff der Scheidung כריתות durch גט פטורין ,פטורין, während er Wajikra 21, 7; 14, 22 u. 13 גרש durch תרך wiedergibt.

Tanakh

Esther instructs all Jews in Shushan to fast for three days and nights in her behalf, including herself and her maidens, before she goes to the king, risking her life in order to save her people. (Esther 4:16)

Esther 4:16

“Go, assemble all the Jews who live in Shushan, and fast in my behalf; do not eat or drink for three days, night or day. I and my maidens will observe the same fast. Then I shall go to the king, though it is contrary to the law; and if I am to perish, I shall perish!”

Targum

Jacob prays for compassion from God so that the man will release both Benjamin and his other son, and expresses that if he is bereaved of one son, he will be bereaved of all his sons.

Onkelos Genesis 43:14

May the Almighty, Shaddai, grant you compassion in the presence of the man, that he may release to you your other brother along with Binyamin. If I have been bereft of my children, I will be bereft.

Targum Jerusalem, Genesis 43:14

And I, behold, if I be not bereaved of my son Joseph, so shall I not add to be bereaved of Shimeon and of Benjamin.

Targum Jonathan on Genesis 43:14

and God the Almighty give you mercies before the man, that he may release to you your other brother, and Benjamin: and I, behold, I am now certified by the Holy Spirit that if I am bereaved of Joseph, I shall also be bereaved of Shimeon and of Benjamin.

וַיִּקְח֤וּ הָֽאֲנָשִׁים֙ אֶת־הַמִּנְחָ֣ה הַזֹּ֔את וּמִשְׁנֶה־כֶּ֛סֶף לָקְח֥וּ בְיָדָ֖ם וְאֶת־בִּנְיָמִ֑ן וַיָּקֻ֙מוּ֙ וַיֵּרְד֣וּ מִצְרַ֔יִם וַיַּֽעַמְד֖וּ לִפְנֵ֥י יוֹסֵֽף׃ 15 J So the agents (agents More precisely, “participants whose involvement defines the depicted situation”—i.e., the sons who have been delegated as their father’s agents. See the Dictionary under ’ish; Agent.) took that gift, and they took with them double the money, as well as Benjamin. They made their way down to Egypt, where they presented themselves to Joseph.
The brothers, eager and anxious, took Benjamin and a gift to Egypt, standing before Joseph who reacted emotionally, leading to fear of new accusations. In the Midrash, the sons of Jacob fought and defeated kings, making a covenant with them to dwell in the land. The Targum highlights the men taking the offering, double money, and Benjamin to Egypt, standing before Joseph. Siftei Chakhamim discusses the use of the word "words" in Leviticus 8:2. (Onkelos Genesis 43:15, Targum Jonathan on Genesis 43:15)

Commentary

Before presenting the gift to Joseph, the brothers stood before him in fear (Sforno). Joseph encountered the brothers in public but did not greet them until they were in his house (Radak). The brothers, referred to as "men" instead of "brothers," showed eagerness and anxiety on their journey to Egypt, even disguising themselves to avoid being recognized (Rabbeinu Bahya). The Targum translates the phrase "and they took Benjamin" as "and they led Benjamin away" to differentiate between taking money and taking a person (Rashi). The brothers took the gift and double the silver, including Benjamin, and stood before Joseph in Egypt (Steinsaltz). Joseph's emotional reaction to seeing Benjamin led the brothers to mistakenly interpret his silence as anger over the money found in their bags, leading to fear of new accusations (Chizkuni).

Chizkuni, Genesis 43:15:1

ויעמדו לפני יוסף, “they stood facing Joseph.” They did not speak to him at all at that time, but they saw him from a distance. Joseph did not speak to them as he was emotionally overcome with compassion when seeing Binyamin. The brothers mistakenly interpreted Joseph’s silence as anger over the money which had been found in their bags (and which would have been interpreted as having been stolen from him or his servants.) This is why they were frightened and interpreted Joseph’s behaviour as a prelude to new accusations and worse, as spelled out with the words: להתגולל עלינו ולהתנפל עלינו, “to turn it against us and to attack us.”

Rabbeinu Bahya, Bereshit 43:15:1-2

ויקחו האנשים את המנחה הזאת, “the men took this gift.” According to the plain meaning of the text, the description of the brothers here as “men” rather than as “the brothers,” is to indicate the eagerness and determination with which they set out on their journey. Moreover, the term אנשים here as opposed to אחים reflected their great anxiety and their making sure that they would not be taken for brothers when they would arrive in Egypt. They even disguised themselves to forestall such an impression by those whom they would encounter. A kabbalistic approach: The expression אנשים here is an allusion to the ten sages who died a martyr’s death at the hands of the Romans in expiation for the sin of Joseph’s ten brothers who had sold him. This allusion commences with this verse and it is the reason why the term אנשים as applying to the brothers occurs ten times throughout the course of this story. I shall come back to this aspect of the story.

Radak on Genesis 43:15:1

ויעמדו לפני יוסף, they encountered Joseph in the public square while on their way to the hotel. When Joseph saw them he did not offer any kind of greeting in public until they would be in his house. However, as soon as he saw them he instructed his servant, the one in charge of his household, to bring them to his private residence.

Rashi on Genesis 43:15:1

ואת בנימין [AND THEY TOOK DOUBLE MONEY] AND BENJAMIN — We render this in the Targum by ודברו ית בנימן “and they led Benjamin away”, because the same expression cannot be used in Aramaic for taking money and for taking a person. In the case of a thing that can be taken in the hand the Targum uses ונסיב “and he carried” for the Hebrew verb לקח, whilst in the case of a person who is taken by persuasion (literally, by leading him with words) the Targum uses ודבר and he led away.

Sforno on Genesis 43:15:1

ויעמדו לפני יוסף. This was before the gift had been presented to Joseph. Therefore they were afraid when they were being brought into his palace.

Steinsaltz on Genesis 43:15

The men took that gift, and they took in their hand double the silver and Benjamin; they arose and went down to Egypt, and they stood before Joseph.

Midrash

with his weapon, and they fought with the kings and their armies, and the sons of Jacob ‎smote four of the kings and their armies, and the rest fled for their lives.‎‏ ‏And the sons of Jacob ‎pursued them to the borders of the land of Canaan, and they slew many of them, and the rest ‎fled and escaped to their own lands.‎‏ ‏And the sons of Jacob returned from the battle and ‎they spoiled all the kings and their armies of all they had with them, and they took all the ‎spoils and the prey, and they brought them to their father.‎‏ ‏And Jacob and his sons came to ‎the place where they were, and they went up to the city of Shechem, and they took all the spoil ‎and the prey, and the city was laid waste.‎‏ ‏And Jacob built there an altar to the Lord who ‎delivered him from the hands of his enemies, and he called the name of that place Beth-el.‎‏ ‏And ‎all the kings that the sons of Jacob smote came there with their armies to make peace with ‎Jacob and his sons.‎‏ ‏And the sons of Jacob made a covenant with them, to let them dwell in ‎the land and to give them their daughters for wives, and to take their daughters for wives, and ‎they were circumcised, all the males of the kings, and they dwelt in the land of Canaan.‎‏ ‏And ‎the sons of Jacob dwelt in the land of Canaan and in the land of Shechem, and they were ‎fruitful and multiplied exceedingly.‎‏ ‏And the Lord commanded Jacob to go to Beth-el, and ‎to dwell there, and to build there an altar to the Lord who had appeared unto him when he ‎fled from his brother Esau.‎‏ ‏And Jacob and his sons and all belonging to him went to Beth-el, ‎and they dwelt there, and he built an altar to the Lord who appeared unto him, and he called ‎the name of that place Beth-el.‎‏ ‏And the Lord appeared unto Jacob a second time and ‎blessed him, and called his name Israel, and the Lord said unto him: I am the Lord God of thy ‎father Abraham and the God of Isaac, the land whereon thou liest, to thee will I give it, and to ‎thy seed after thee, and thy seed shall be as the stars of heaven for multitude, and I will give ‎unto thy seed all the land of Canaan for an everlasting possession, and I will be their God.‎‏ ‏And ‎the Lord finished speaking with Jacob, and he went up from him.‎‏ ‏And Jacob called the name ‎of the place where the Lord had spoken with him Beth-el.‎‏ ‏And Jacob and his sons and all ‎belonging to him went from Beth-el, and they came to the tower of Eder, and they dwelt there.‎‏ ‏And ‎the sons of Jacob were fruitful and multiplied exceedingly, and they dwelt in the land of Canaan ‎and in the land of Shechem.‎‏ ‏And Jacob and his sons and all belonging to him dwelt in the land of ‎Canaan and in the land of Shechem, and they were fruitful and multiplied exceedingly.‎‏ ‏And ‎the Lord commanded Jacob to go to Beth-el, and to dwell there, and

Aggadat Bereshit 73:2

[2] Another interpretation:"And may the El Shaddai grant you mercy."As it is written in scriptures: "All the devout shall pray for this at the appropriate time (Psalm 32:6). For this, all the tribes shall pray, as it is said, 'And this is what their father said to them, etc.' (Genesis 49:28). At the appropriate time, when all the tribes went out from Jacob, he said to them, 'And to El Shaddai, etc.' (ibid. 49:1). With that same mouth that Joseph and Shimon did not recognize (Genesis 42:8), the Holy Spirit rested upon him and he began to prophesy in his prayer that all his sons would be present at the appropriate time, for he thought he had lost them, as it is said, 'And he sent for you their brother, etc.' (Genesis 43:29), referring to Joseph; 'And the other, etc.' (Genesis 42:24), referring to Shimon; and 'And Benjamin, etc.' (Genesis 43:15), as it is written. Therefore, it is said, 'All the devout shall pray for this at the appropriate time,' because when all the tribes went down to Egypt and turned their faces away, and he did not see any of them, he began to say, 'Perhaps they have joined with the nations and become one.' But the Holy One, blessed be He, said to him, 'that the rushing mighty waters not overtake him.' (Psalm 32:6). And who are these great waters? They are the nations, as it is said, 'Ah, the roar of many peoples, that roar as roars the sea, the rage of nations that rage as rage the mighty waters—' (Isaiah 17:12). Why do I have to suffer for a moment even though I may be sorry, but not forever, as it is written "For a small moment have I forsaken thee; But with great compassion will I gather thee." (Isaiah 54:7).

Bereshit Rabbah 92:4

“The men took that gift, and they took in their hand double the silver, and Benjamin, and they arose, and they went down to Egypt, and stood before Joseph” (Genesis 43:15). “Joseph saw Benjamin with them, and he said to the one in charge of his house: Bring the men to the house and slaughter and prepare, as the men shall dine with me at noon” (Genesis 43:16). “The men took…Joseph saw…with them…and prepare [vehakhen]” – prepare is for nothing other than Shabbat, just as it says: “It will be on the sixth day, they shall prepare…” (Exodus 16:5). This is to say that Joseph observed the Shabbat before it was given. “The man did as Joseph said, and the man brought the men to Joseph's house” (Genesis 43:17). “The men were afraid when they were brought to Joseph's house; they said: We have been brought on the matter of the silver that was restored before to our sacks, to falsely accuse us, and attack us, and take us as slaves, and our donkeys” (Genesis 43:18). “They approached the man in charge of Joseph's house, and they spoke to him at the entrance of the house” (Genesis 43:19). “The man did…The men were afraid…They approached the man” – it teaches that he was pushing them inside, and they were pushing him outside. “They said: Please my lord, we initially descended to acquire food” (Genesis 43:20). “We…descended” – it is a descent for us. In our land, we would support others, now we need your support. “He said: Peace be with you, fear not; your God, and the God of your father, gave you hidden treasure in your sacks; your silver came to me. And he took Simeon out to them” (Genesis 43:23). “He said: Peace be with you, fear not” – whether it is due to your merit or due to the merit of your fathers. “Your God…gave you hidden treasure…” – in any case, “your silver came to me.” “He took Simeon out to them” – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: He rendered him like a cruse of oil when he incarcerated him, (A cruse of oil is wide on the bottom. So too, Simeon had grown fat due to the large quantity of food with which he was provided (Etz Yosef; see Bereshit Rabba 91:8). ) as it is written: “And incarcerated him before their eyes” (Genesis 42:24). “They prepared…Joseph came…” (Genesis 43:25–26).

Bereshit Rabbati, Parashat Vayigash 3

(Genesis 45:8) "So it was not you who sent me here, but God; and He has made me a father to Pharaoh." I am like a creditor to him, as it is stated (Exodus 22:24), "Do not impose interest upon him." Just as the way of a creditor is to lend to a borrower (Proverbs 22:7), in the book of Rabbi Meir, it is written, "And he has made me a father," as it says, "which the Lord, your God, gives you" (Deuteronomy 15:2). This is a legal judgment derived from the full texts written in the Torah, which emerged from Jerusalem during the Sabbatical year and ascended to Rome, and the scrolls were stored in the synagogue of Asvyros. "And God saw all that He had made, and behold, it was very good" (Genesis 1:31). "For a man and his wife, leather tunics" (Genesis 3:21). "I will descend now and see their outcry" (Genesis 18:21). "The Lord who took me from my father's house and from the land of my birth" (Genesis 24:7). "And he sold his birthright" (Genesis 25:33). "Behold, now, I am old; I do not know the day of my death" (Genesis 27:2). "The fragrance of a field that the Lord has blessed" (Genesis 27:27). "And Oholibamah bore Jeush" (Genesis 36:5). "Eliphaz, the son of Esau" (Genesis 36:10). "These were the sons of Oholibamah, the wife of Esau" (Genesis 36:14). "They arose and went down to Egypt" (Genesis 43:15). "And I buried her there on the way" (Genesis 48:7).And he has made me a father to Pharaoh." And here are the names that came down to Egypt (Genesis 46:8). "So shall you say to the children of Jacob, and tell the children of Israel" (Exodus 19:3). "The children of Israel journeyed from Rameses" (Exodus 12:37). "For it is a sign between Me" (Exodus 31:13). "Five for the planks on one side" (Exodus 26:27). "We have no barricade against it." "And the priest shall take from its blood" (Leviticus 4:34), for if it is a lamb. "And when the zav becomes purified with living water" (Leviticus 15:13). "One lamb of the first year without blemish" (Leviticus 14:10). "All who come to join the ranks must be counted in their census" (Numbers 4:3). "From the first of your dough, you shall give" (Numbers 15:20). "Avenge the vengeance of the children of Israel" (Numbers 31:2). "And they came to Moses and to the congregation of the children of Israel" (Numbers 12:1). "The heads of the families of the house of Joseph approached" (Numbers 36:1). "But I have not the power to go up" (Deuteronomy 1:26). "And they shall inherit it, they and all the people of the land" (Numbers 32:22). "To give us into the hands of the Amorites" (Deuteronomy 1:27). "Nor take a mother upon her young" (Deuteronomy 22:6). "Brimstone and salt burning" (Deuteronomy 29:22). "Like the upheaval of Sodom and Gomorrah" (Deuteronomy 29:22). "I said, I would scatter them" (Deuteronomy 32:26). So they are written in the Torah that emerged from Jerusalem.

Learning to Read Midrash, Chapter 14; The Meaning of a Chronological Problem; Connecting Yosef and Yehuda 189

This narrative expansion is clearly compatible with the plain sense of Genesis 38 and 44, but we should note two details. First, the actual speaker of the words “…the Lord has found out the sin of your servants…” is Yehuda himself, although in the midrash, the words are attributed to all the brothers (lines 53–54). Putting Yehuda’s words in the mouths of all the brothers is another mechanism enabling the midrash to claim that all the brothers, and not only Yehuda, experience feelings of unacknowledged guilt after selling Yosef. In doing so, the midrash is not radically altering the plain sense of Genesis 44 since, from Genesis 43:15, until Genesis 44:18, when Yehuda alone speaks, the brothers are shown acting and speaking as a unit.

Sefer HaYashar (midrash), Book of Genesis, Vayishlach

And Jacob sent messengers at the same time to Esau his brother in the land of Seir, and he ‎spoke unto him words of prayer and supplication.‎‏ ‏And he commanded them saying: Thus shall ‎ye speak unto my lord, unto Esau: Thy servant Jacob saith thus: Let not my lord think that the ‎blessings wherewith my father hath blessed me was of any benefit to me. For I have ‎sojourned with Laban these twenty years and he hath deceived me, changing my wages ten ‎times as it hath already been stated unto my lord. And I have served him in his house a very ‎hard servitude until God saw my trouble, my servitude and the work of my hands, and he ‎granted me to find grace and mercy in his eyes, and afterwards I became possessed through ‎God’s kindness and his great mercy, of oxen and of asses, and of men servants and of maid ‎servants. And I am returning now to my land and my native place, to my father and mother ‎who are in the land of Canaan, and I am desirous to impart all these things to my lord in order ‎to find favor in the eyes of my lord, so that he may not think that I have acquired wealth by ‎reason of the blessings by which my father hath blessed me. And the messengers went unto ‎Esau and they met him on the boundary of the land of Edom, marching against Jacob with four ‎hundred men of the sons of Seir the Horite with their drawn swords. And Jacob's messengers ‎spoke unto Esau all that Jacob had told them concerning Esau. And Esau answered them in ‎pride and contempt, saying unto them: Verily I have heard of it and I have been correctly ‎informed of what Jacob hath done unto Laban. For Laban made him great and gave him his ‎daughters to wives; and he begat sons and daughters, and he increased greatly in possession ‎and wealth in Laban’s house. But as soon as he saw the abundance of his possessions and ‎wealth he fled from Laban's house with all that belonged unto him, carrying away Laban's ‎daughters from the presence of their father like captives taken by the sword, without telling ‎Laban a word about it. But Laban is not the only one whom Jacob hath treated in such a way, ‎for he hath done unto me after the same manner, and he hath supplanted me twice. And shall ‎I now be silent? And now behold I have come with my camp to meet him, and I will deal with ‎him according to the best of my mind. And the messengers returned unto Jacob saying: We ‎came to thy brother Esau and we spoke unto him according to all thou hast said, and such was ‎his answer unto us, and also he cometh to meet thee and four hundred men with him. And ‎when he heard the words which Esau had spoken to his messengers, Jacob was greatly afraid ‎and distressed. And Jacob prayed unto the Lord his God saying: Oh Lord, God of my fathers ‎Abraham and Isaac, thou hast said unto me at my departure from my father's house, saying: I ‎am the Lord, the God of Abraham thy father, and the God of Isaac, the land whereon thou ‎liest, to thee will I give it, and to thy seed. And behold I am with thee and will keep thee in all ‎places whither thou goest, and I will multiply thy seed as the stars of heaven, and I will cause ‎thy enemies to fall down before thee, and when they shall wage war against thee they shall ‎never prevail over thee. And I will bring thee back into this land in joy and gladness, with ‎children and with great wealth. And thou hast fulfilled thy words and thou hast given unto me ‎wealth and children and cattle, whatsoever the heart of thy servant wished for thou hast given ‎unto me, and whatsoever I asked for thou hast granted unto me, so that I was not wanting in ‎the least. And thou hast finally said unto me: Return unto thy country and thy kindred and I will ‎deal well with thee. And now behold I have fol lowed thy words and thou hast delivered me ‎from the hands of Laban, and shall I fall now into the hands of Esau who will smite me and the ‎mothers with the children? Oh deliver me, I pray thee, from the hand of my brother, from the ‎hand of Esau, and if there be no merit in me do it for the sake of Abraham and Isaac my father, ‎for I know that simply through grace and mercy have I obtained all this wealth. And behold, I ‎beseech thee now for the same reason to deliver me to day in thy kindness, and to answer ‎unto me.‎ And when Jacob had finished praying unto the Lord he divided the people that were with him, ‎and the flocks and the herds and the camels, into two bands. And he intrusted one half to the ‎care of Dameshek son of Eliezer, the servant of Abraham, for a camp with his children, and the ‎other half he put into the care of Elinos his brother, the son of Eliezer, for a camp with his ‎children. And he commanded them saying: Keep your camps at a distance from one another ‎and do not come near each other; and if Esau come to one company and smite it, then the ‎other company which is in the distance from it will escape him. And Jacob lodged there that ‎same night, and during the whole night he gave his servants orders and instructions ‎concerning the camp and the children. And the Lord listened unto Jacob’s prayer at that time, ‎and he was pleased to deliver Jacob from the hands of Esau his brother. And the Lord sent ‎four angels, from the angels on high, and they went before Esau and they came to him. And ‎these angels appeared in the sight of Esau and his people like two thousand men riding upon ‎horses and armed with all sorts of weapons, and they divided themselves into four bands ‎under four captains. And one of these camps marched toward Esau, and found him advancing ‎against his brother Jacob with four hundred men. And this camp ran against Esau and his men ‎and they were greatly alarmed and Esau fell for fright from his horse, and all his men scattered ‎and left him alone in that place, for they were greatly terrified; and the angelic camp shouted ‎after the routed band. And all the warriors exclaimed saying: Verily we are the servants of ‎Jacob the servant of God, and who is he that can oppose us? And Esau said unto them: Behold ‎my lord your master Jacob is my brother and I have not seen him these twenty years, and now ‎that I come to meet him, is it thus that I am treated by you? And the angels replied unto him ‎saying: As the Lord liveth, were it not for Jacob whom thou claimest to be thy brother, we ‎would not have left a remnant of thee and thy people, nay not even one man. And scarcely ‎had this camp departed from Esau and his men, and scarcely had Esau and his men advanced ‎about one league, when the second camp came over him with all sorts of weapons and they ‎did unto Esau and his men according to the manner of the first camp. And when they were ‎allowed to go on, behold the third camp came terrifying all the people and Esau fell again from ‎his horse in alarm, and the whole camp shouted wildly: Verily we are the servants of Jacob the ‎servant of God, and who is he that can oppose us? And Esau replied once more saying: Verily ‎Jacob my lord and your master is my brother. Behold I have not seen his face these twenty ‎years, and now, that I come to welcome him, you treat me in such a manner. And they ‎answered: As the lord liveth, were it not for Jacob whom thou claimest to be thy brother we ‎should not have left a remnant of thee and thy men, but on account of Jacob of whom ‎thousayest he is thy brother, we shall not interfere with thee nor with thy men. And the third ‎camp departed likewise, but Esau still continued his journey advancing with his men against ‎Jacob, when the fourth camp appeared and did unto Esau likewise according to what the ‎others had done unto him. And when Esau reflected over the misery which the four angels ‎had occasioned him and his men, he was in great fear of his brother, and he decided to go and ‎meet him in peace. And Esau concealed his hatred against Jacob, for fear of his own life, ‎because he thought that the four camps he met were the servants of Jacob. And Jacob lodged ‎that night in the camp with his servants, and he consulted with his servants and they decided ‎to give Esau a gift from all the property that he had with him.‎ And in the morning Jacob and his men arose and they selected a gift for Esau from the choice ‎of the cattle. And this is the number of the cattle which Jacob selected from his flocks and ‎herds for Esau his brother. And he selected four hundred and forty head from among the ‎sheep, and from the camels and asses thirty each, and fifty head of cattle. And he assorted the ‎cattle after its kind, and he divided all into ten droves and put them into the hands of ten of his ‎servants, every drove by itself. And he commanded them saying: Keep ye at a distance from ‎each other, and put a space be twixt drove and drove. And when Esau and those that are with ‎him meet you and ask of you, saying: Who are ye and whither do ye go and whose are those ‎before you? then you shall say unto him: We are the servants of Jacob who cometh to meet ‎Esau in peace; and behold Jacob also cometh behind us, and that which is before us is a ‎present sent from Jacob to Esau his brother. And when they shall say unto you: Why delayeth ‎he, being so far behind you, in coming to meet his brother and to see his face? then ye shall ‎answer: Verily he cometh cheerfully to meet his brother, yet he is behind us for he said: I will ‎appease him with the gift that goeth before me, and afterwards I will see his face; ‎peradventure he will accept it of me. So went the present ahead of Jacob on that day in the ‎hands of his servants, and he himself lodged that night with his company by the banks of the ‎brook Jabbok. And he rose up that night, and took his two wives and his two women-servants ‎and his eleven sons, and passed over the ford Jabbok. And when he had passed over the ‎brook, all belonging to him, Jacob was left alone; and a man met him and wrestled with him ‎until the breaking of the day, and the hollow of Jacob's thigh was out of joint as he wrestled ‎with him. And when the morning dawned the man left Jacob, and he blessed him and went his ‎way. And at dawn Jacob passed the brook and he halted upon his thigh. And the sun rose ‎upon him after passing the brook and he reached the place of the cattle and his children. And ‎they went on till mid-day with the present passing on before them. And Jacob lifted up his ‎eyes, and behold Esau was in the distance and with him many men, about four hundred of ‎them, and Jacob was greatly afraid of his brother. And Jacob hastened and divided his children ‎unto his wives and unto their two hand-maids, and Dinah his daughter he concealed in a chest ‎and delivered her into the hands of his servants. And he went ahead of his children and wives ‎to meet his brother, and he bowed down to the ground; seven times he bowed down until he ‎reached his brother. And the Lord caused Jacob to find favor and grace in the eyes of Esau and ‎his men, for the Lord hath hearkened unto Jacob’s prayer.‎ And the fear and terror of Jacob fell over his brother Esau; for Esau was in great fear of Jacob ‎on account of what the angels of God had done unto him, and Esau’s anger against Jacob ‎became turned into kindness. And when Esau saw Jacob running towards him Esau too ran to ‎meet him and he embraced him, and fell on his neck, and kissed him; and they wept. And the ‎Lord filled the hearts of the men that came with Esau with fear and kindness, and they also ‎kissed and embraced Jacob. And Eliphaz the son of Esau, with his four brothers, the sons of ‎Esau, wept with Jacob, and kissed and em braced him; for the fear of Jacob had come over ‎them and Esau lifted up his eyes and saw the women and the children of Jacob, following ‎Jacob and bowing down before Esau on their way, and he said: Who are those with thee my ‎brother, are they thy children or thy servants? And Jacob answered: The children which God ‎Whath graciously given thy servant. And while Jacob was speaking with Esau and his men, Esau ‎beheld the entire camp and he asked him: Whence didst thou get all the camp that I met ‎yesterday? And Jacob answered: To find grace in the eyes of my lord, the Lord graciously gave ‎it to thy servant. And when the present came before them Jacob urged Esau saying: Take, I ‎pray thee my blessing that is brought to thee, my lord! But Esau said: What is it good for, my ‎brother? Keep that thou hast unto thyself, for it was my duty to give a gift unto thee, after ‎that I have seen thy face and thou art still alive and in peace. Thus Esau refused to accept the ‎gift, but Jacob pressed him, saying: I beseech thee my lord, if now I have found grace in thy ‎sight then receive my present at my hand; for therefore I have seen thy face, as though I have ‎seen the face of God and thou wast pleased with me. And Esau took the present, and Jacob ‎further gave unto Esau silver, and gold, and bdellium, for he urged him so much that he had to ‎accept. And Esau divided the cattle that was in the camp, giving one-half to the men that came ‎with him, for they came on hire, and the other half to his sons. And the silver and gold and ‎bdellium he delivered into the hands of Eliphaz his oldest son. And Esau said unto Jacob: Let ‎me take our journey with thee and we will go along slowly until thou comest to my place and ‎there we can dwell together. And Jacob answered unto his brother: I should gladly do as my ‎lord speaketh unto me, but my lord knoweth that the children are tender, and the flocks and ‎herds with their young are with me; and if men should overdrive them one day all the flock ‎would die. Let my lord, I pray thee, pass over before his servant, and I will lead on softly ‎according to what the cattle, that goeth before me, and the children be able to endure, until I ‎come unto my lord into Seir. And Esau said: Let me now leave with thee some of the men that ‎are with me, to take care of thee on the road, and to bear thy burden and fatigue. And Jacob ‎said: Why should I find such grace in thy eyes, my lord? Behold I will come unto Seir to dwell ‎with thee together, as thou hast spoken, only pass thou on with thy people, and I shall follow ‎thee. And Jacob said these words unto Esau simply to free himself from Esau and his men, that ‎he might be allowed to go to his father's house, unto the land of Canaan. And Esau listened to ‎the voice of Jacob and he departed with the four hundred men that. were with him to return ‎on their road towards Seir; and Jacob with all belonging to him went on that very day to the ‎extreme boundaries of the land of Canaan, and he remained there for some time.‎ And after some time. Jacob went away from the borders of the land and he came to Shalem, a ‎city of Shechem which is in the land of Canaan, and he pitched his tent before the city. And he ‎bought there a parcel of a field at the hand of the children of Hamor the people of the land for ‎fifty shekels. And Jacob built him a house and made booths for his cattle; therefore the name ‎of the place is called Suc coth; and Jacob tarried in Succoth one year and six months. And at ‎that time part of the women of the in habitants of the land went to the city of Shechem to ‎dance and be merry with the daughters of the city people, and Rachel and Leah, Jacob's wives, ‎with their families went along to witness the festivities of the daughters of the city. And Dinah, ‎Jacob's daughter, was also with them, and she saw the daughters of the city and remained ‎among them while all the people of the city stood around them, to see their rejoicings; and all ‎the prominent citizens were present, and Shechem the son of Hamor, the prince of the land, ‎was likewise there to see them. And when Shechem saw Dinah sitting with her mother before ‎the daughters of the city, the maiden pleased him greatly and he inquired of his friends and of ‎his people, saying: Whose daughter is she that sitteth among the women and whom I do not ‎know in this city? And they said to him: Verily that is the daughter of Jacob son of Abraham the ‎Hebrew, who hath been dwelling in this city for some time; and when she heard that the ‎daughters of the land were going to a festival, she also came with her mother and maid-‎servant to sit amongst them, as thou seest. And Shechem continued looking at Dinah, and his ‎soul clave to Dinah, and he sent and had her taken forcibly into his house, and after having ‎seized her by force he defiled her. And they came and informed Jacob of what had occurred, ‎and when Jacob heard that Shechem defiled his daughter Dinah, he sent two of his servants to ‎bring Dinah from the house of Shechem. And when they came to the house to take Dinah ‎away, Shechem went towards them with his men and he drove them away from his house and ‎he would not allow them to come before Dinah. And Shechem was sitting by Dinah’s side, ‎kissing and embracing her before the eyes of Jacob's servants. And the servants of Jacob ‎returned unto him saying: When we came to the house, Shechem drove us away, and thus did ‎Shechem do unto Dinah before our very eyes. And Jacob knew now beyond doubt that ‎Shechem had defiled his daughter, but he held his peace, because his sons were at that time ‎in the field with the cattle; and Jacob remained silent until they’re turned.‎ And before his sons’ return, Jacob sent two maid-servants of his daughter to take care of ‎Dinah in Shechem’s house, and to remain with her. And Shechem the son of Hamor son of ‎Hidekem son of Pered spoke unto his father, saying: Get me this damsel to wife. And Hamor, ‎son of Hidekem the Hivite, went into the house of Shechem his son and he sat before him; ‎and Hamor said unto his son Shechem: Is there not a woman among the daughters of thy land ‎worthy to be thy wife, that thou goest to take a Hebrew woman, who is not of thy people? ‎And Shechem replied: She is the only one which thou must get for me, for she pleaseth me ‎best. And Hamor decided to do the will of his son, for he was dearly beloved by him. And ‎Hamor the father of Shechem went out unto Jacob, to commune with him concerning the ‎matter, but ere he had left the house of Shechem to go unto Jacob, the sons of Jacob had re ‎turned from the field for they were informed of what Shechem the son of Hamor had done. ‎And the men were greatly grieved concerning their sister, and all came home with a burning ‎wrath even before the time of gathering in their cattle. And they came and sat before their ‎father, with anger kindled, and they said: Verily this man deserveth death, for God the Lord of ‎the whole earth commanded unto Noah and his children that man should neither rob nor ‎commit adultery, and behold Shechem hath both robbed us of and defiled our sister, and not ‎one of all the people of the city spoke a word unto him. Verily thou knowest it well that death ‎is due to Shechem and his father and to the entire city, for what he hath done. And while they ‎were thus deliberating in the presence of their father, Hamor the father of Shechem entered ‎to commune with Jacob concerning the words of his son on account of Dinah, and he sat ‎before Jacob and his sons. And Hamor spoke unto them, saying: The soul of my son Shechem ‎longeth for your daughter. I pray ye give him her to wife, and make ye marriages with us and ‎give your daughters unto us and take our daughters unto you. And ye shall dwell with us in our ‎land, and we will be like one people in the land. Behold our land is very spacious, dwell and ‎trade ye therein and get you possessions therein, and do therein as it pleaseth unto you and ‎no one will say a word against it. And when Hamor had ceased speaking unto Jacob and his ‎sons, Shechem his son came after him and sat before them, and Shechem spoke unto Jacob ‎and his sons, saying: Let me find grace in your eyes to give me your daughter to wife and ‎whatsoever you will say unto me I shall do for her. Ask me never so much dowry and gift and I ‎will give accordingly as ye shall say unto me, and whosoever shall trespass the orders of your ‎mouth he shall die, but give me the damsel to wife.‎ And Simeon and Levi answered cunningly unto Hamor and Shechem his son, saying: We will do ‎unto you according to what you have said; behold our sister is in your house, and we want you ‎only to keep away from her until we send to consult our father Isaac, for we can do nothing ‎without his consent because he knoweth the ways of our father Abraham and whatsoever he ‎will say unto us we will tell you, we shall not withhold it from you. And Simeon and Levi said ‎these words unto Hamor and his son, to find a pretext and to consult as to what should be ‎done with Shechem and his city in that matter. And when Shechem and his father heard the ‎words spoken by Simeon and Levi it pleased them exceedingly, and they started on their way ‎home. And when they were gone the sons of Jacob spoke unto their father saying: Verily thou ‎knowest the judgment of death is due to these wicked men and to their city, for they have ‎transgressed the words of God which he had commanded to Noah and his sons and his seed ‎after him forever; for he hath defiled our sister Dinah, and such an outrage should never have ‎been done in our midst. And now let us deliberate and decide what has to be done, and how ‎we can find a pretext in order to kill all the inhabitants of this city. And Simeon said unto them: ‎The best advice in this matter is to request them to circumcise every male among them even ‎as we are circumcised, and if they decline to do so we shall take our daughter from them and ‎go away. And in case they consent and do so, then when they are sore, we will come over ‎them with our swords as if they were a quiet and confiding people, and we will slay every male ‎among them. And Simeon’s advice was pleasing in their eyes, and Simeon and Levi decided to ‎act upon it. And in the morning Shechem and his father, Hamor, came once more unto Jacob ‎and his sons, to speak concerning Dinah, and to hear what answer the sons of Jacob had to ‎give to their offer. And the sons of Jacob spoke unto them cunningly, saying: We told all your ‎words unto our father, Isaac, and he was pleased with your offer, but he admonished us, ‎saying: , Thus did Abraham, my father, command me according to the will of God, the Lord of ‎the whole earth,—whenever any man, not of thy own sons, desires to take one of thy ‎daughters to wife, that man and all the male persons of his people must be circumcised even ‎as we are circumcised, and then only can we give him our daughters to wife. And now we have ‎made known to thee all the words of our father, for verily we cannot do the thing thou hast ‎spoken unto us, to give our daughter to a man that is not circumcised, as we regard it a shame. ‎But in this will we consent unto you, to give you our daughter and we will take your daughters ‎for ourselves, and to dwell in your midst and be like one people as you have spoken, if you will ‎listen unto us and consent to become like unto us, and circumcise every male among you, ‎even as we are circumcised. But if you do not listen unto us, to circumcise every male among ‎you as we are circumcised according to the commandment of our Lord, then we will come to ‎you and take our daughter from you and go away. ‎ And Shechem and his father heard the words of the sons of Jacob, and their words pleased ‎them, and Shechem and his son deferred not to do the thing, because Shechem had delight in ‎Jacob’s daughter, and his soul was bound to her. And Shechem and his father hastened to the ‎gate of their city, and they assembled all the people of their city, and they spoke unto them ‎the words of Jacob's sons, saying: We came to these men, to the sons of Jacob, and we ‎communed with them concerning their daughter, and these men agreed to do what we ‎desired of them; and behold our land so very spacious is before them and they can trade and ‎dwell therein, and we will be as one people with them. Their daughters we will take to ‎ourselves, and our daughters we will give unto them to wives. But they have consented only ‎on the condition that we circumcise every male person amongst us, even as they are ‎circumcised, for thus their God had commanded them. And as soon as we comply with their ‎demand then all of them with their wealth and cattle will dwell with us, and we will become ‎one people with them. And the people of the city hearing the words of Shechem and his ‎father, Hamor, accepted the proposal, and they agreed to be circumcised; for Shechem and his ‎father, Hamor, were highly respected in their eyes, being the princes of the land. And next ‎morning Shechem and his father, Hamor, rose early and gathered together all the male ‎persons unto the middle of the city, and they called the sons of Jacob and they circumcised ‎every male among them on that day and the following one. And they circumcised also ‎Shechem and his father, Hamor, with his five brothers, and they each of them returned to his ‎house. For this was from the Lord, as also the advice of Simeon, in this matter, so that the Lord ‎might deliver the city of Shechem unto the hands of Jacob’s two sons. And the numbers of all ‎the males then circumcised were six hundred and forty-five men and two hundred and ‎seventy-six children. But Hidekem, the son of Pered, Hamor's father, and his six brothers, ‎were not circumcised for the proposal of the sons of Jacob was abominable in their eyes, and ‎they were greatly wroth at the people of the city for not re fusing, also, according to their ‎advice. And it was on the second day, in the evening, that eight small boys were found which ‎were not circumcised, for their mothers had concealed them from Shechem and his father, ‎and from the people of the city. And Shechem and his father, Hamor, sent for those boys to ‎have them brought before them to be circumcised, but Hidekem and his six brothers jumped ‎at them with their swords and sought to kill them. And they sought to kill Shechem and his ‎father, Hamor, and Dinah was to be killed likewise on account of that matter. And they said to them: What is this thing that you have done? is there not among the ‎daughters of your brothers, the Canaanites, a woman, that you must take to you one from the ‎daughters of the Hebrews whom you have not known neither yesterday nor day before, and ‎besides, you do such things as have never been commanded unto us by our fathers? Do you ‎really believe to prosper in this matter, and what answer will you make to your brethren, the ‎Canaanites, if they come and question you to-morrow concerning these things? and if your ‎actions should not be regarded just in their eyes, what will you do for your souls, for not ‎having listened to our voices? And further, if all the inhabitants of the land and all your ‎brethren, the sons of Ham, will hear of your action, saying: On account of a Hebrew woman ‎Shechem and his father, Hamor, and all the people of their city com mitted things of which ‎they never knew, and which their forefathers never commanded unto them, whither then will ‎you flee and whither shall ye go with all your endless shame before the inhabitants of Canaan, ‎your brethren? And now, we cannot stand this thing that you have done, and we cannot ‎endure it to carry upon us this yoke, something our forefathers never commanded unto us. ‎Behold, we will go to-morrow and assemble all our brethren, the Canaanites that dwell in the ‎whole land, and we will smite you and all those that trust in you, that there will not be left of ‎you or of them a remnant. And Hamor and Shechem, his son, and the in habitants of the place, ‎hearing these words were in great fear of Hidekem and his brothers, and they were afraid of ‎their lives, and they repented of all that they had done. And Shechem and his father, Hamor, ‎replied unto Hidekem and his brothers, saying unto them: Every one of the words you have ‎spoken is correct, but do not say or think in your hearts that we have done out of love to the ‎Hebrews, these things, which our forefathers never commanded unto us. For we did it ‎because we have seen that they had not the heart nor the willingness to grant us our wish ‎concerning their daughter, so that we could take her unto us, save upon this condition; and we ‎have listened to their voice and done these things merely to obtain what we desired from ‎them. And after we shall have gained what we sought of them we will do unto them ‎whatsoever you may say unto us. And now, we pray ye, wait and be patient until our flesh ‎shall be healed and we gain strength, and we will unite and go against them and do unto them ‎as it is in your hearts and in ours. And Dinah, the daughter of Jacob, heard all these words which Hidekem and his brothers had ‎spoken, as also the answer of Hamor and his son, Shechem, and all the people of their city. ‎And Dinah sent hastily one of her maidens, which her father had sent to take care of her in the ‎house of Shechem, to Jacob and his sons. And the maid servant went and spoke all their words ‎to: Jacob and his sons, saying: Such was Hidekem's advice, and such the answer of Hamor, and ‎Shechem, and the people of their city. And when Jacob and his sons heard these words they ‎became filled with wrath, and they were furious and their anger burnt within them. And ‎Simeon and Levi said: As the Lord liveth there will not be left of them to-morrow a remnant. ‎And twenty young men had also concealed themselves and they were not circumcised, and ‎these young men fought against Simeon and Levi, and Simeon and Levi killed eighteen of ‎them. And two of them fled and escaped into the slime pits that were in the city, and Simeon ‎and Levi searched for them but they could not find them. And Simeon and Levi went further ‎into the city and they killed all the people of the city at the edge of the sword, and there was ‎not left a remnant. And there was a great tumult in the city, and the cry of the people of the ‎city ascended to the very heavens, and the women and children cried terribly. And Simeon ‎and Levi smote the whole city, they left not one male person in the entire city. And Hamor and ‎his son, Shechem, they slew, also, at the edge of the sword, and then they led away Dinah ‎from the house of Shechem, and went away. And then the sons of Jacob returned among the ‎slain and took all the spoil that was found in the city and in the field. And while they were ‎engaged in taking the spoil, some three hundred women stood up throwing dust at them and ‎pelting them with stones, and Simeon turned at them and slew them all with his sword. And ‎Simeon returned unto Levi, and they came into the city and they took also their sheep and ‎oxen and all the cattle and the rest of the women and children, and they opened the gates ‎and went out and came to their father in triumph.‎ And when Jacob saw what they had done to the city and the spoil they had made, Jacob was ‎very angry at them, and he said unto them: What is it that ye have done unto me? Behold I ‎have found rest among the inhabitants of the land of the Canaanites, and no one of them ever ‎said a word unto me. And now you have caused me to be in bad order with the inhabitants of ‎the land of the Canaanites, and the Perizzites; and I, being few in numbers, they shall gather ‎themselves together against me and slay me when they hear what you have done unto their ‎brethren, and I shall be destroyed, I and my house. And Simeon and Levi, and their brothers, ‎answered their father, saying: Behold, we are yet alive in the earth, and shall we suffer ‎Shechem to do this to our sister? Why art thou silent at all that Shechem hath done, shall our ‎sister be treated like a harlot of the street? And the number of the women captured by ‎Simeon and Levi in the city of Shechem, outside of those they had slain, was eighty-five, of ‎such as never knew a man. And amongst those captives was a young maiden of comely ‎appearance, and her name was Bunah, and Simeon took her to wife. And the number of male ‎persons which they captured and did not slay, was forty-seven men, and the rest they slew. ‎And all the youths and women that Simeon and Levi had made captives from the city of ‎Shechem became servants to the sons of Jacob and their children, even unto the day that the ‎children of Jacob went forth from the land of Egypt. And when Simeon and Levi left the city ‎the two young men that escaped death by concealing themselves in the city, arose and went ‎about in the city, and they found the city destroyed and not a single man in it, only women ‎crying and weeping. And these young men exclaimed: Behold, the evil which the sons of ‎Jacob, the Hebrew, have brought over this city, in hav ing this day devastated one of the cities ‎of Canaan without fear of their lives of all the inhabitants of Canaan' And these men went ‎forth from the city and went into the city of Tapuah; and arriving there they said unto the ‎inhabitants of Tapuah all that had occurred, and all that the sons of Jacob had done unto the ‎city of Shechem. And when the news hath been imparted to Jashub the king of Tapuah, he ‎dispatched messengers to the city of Shechem in order to see concerning what these two ‎young men had said. For the king could not believe the statement of those men, saying: How ‎can it be that two men could destroy a large city like Shechem. And Jashub’s messengers ‎returned and spoke unto him saying: Behold we have come unto the city and it is completely ‎destroyed, and we found not a single man in the entire city, only a few weeping women. And ‎there is not one sheep nor any cattle there, for everything was taken away from the city by ‎the sons of Jacob. And Jashub was astonished at that, saying: How could two men do such a ‎thing as to destroy such a large city, and not even one of the inhabitants could stand against ‎them. For such a thing hath never occurred since the days of Nimrod, nor in any of the former ‎days hath such a thing come to pass.‎ And when Jacob saw what they had done to the city and the spoil they had made, Jacob was ‎very angry at them, and he said unto them: What is it that ye have done unto me? Behold I ‎have found rest among the inhabitants of the land of the Canaanites, and no one of them ever ‎said a word unto me. And now you have caused me to be in bad order with the inhabitants of ‎the land of the Canaanites, and the Perizzites; and I, being few in numbers, they shall gather ‎themselves together against me and slay me when they hear what you have done unto their ‎brethren, and I shall be destroyed, I and my house. And Simeon and Levi, and their brothers, ‎answered their father, saying: Behold, we are yet alive in the earth, and shall we suffer ‎Shechem to do this to our sister? Why art thou silent at all that Shechem hath done, shall our ‎sister be treated like a harlot of the street? And the number of the women captured by ‎Simeon and Levi in the city of Shechem, outside of those they had slain, was eighty-five, of ‎such as never knew a man. And amongst those captives was a young maiden of comely ‎appearance, and her name was Bunah, and Simeon took her to wife. And the number of male ‎persons which they captured and did not slay, was forty-seven men, and the rest they slew. ‎And all the youths and women that Simeon and Levi had made captives from the city of ‎Shechem became servants to the sons of Jacob and their children, even unto the day that the ‎children of Jacob went forth from the land of Egypt. And when Simeon and Levi left the city ‎the two young men that escaped death by concealing themselves in the city, arose and went ‎about in the city, and they found the city destroyed and not a single man in it, only women ‎crying and weeping. And these young men exclaimed: Behold, the evil which the sons of ‎Jacob, the Hebrew, have brought over this city, in hav ing this day devastated one of the cities ‎of Canaan without fear of their lives of all the inhabitants of Canaan' And these men went ‎forth from the city and went into the city of Tapuah; and arriving there they said unto the ‎inhabitants of Tapuah all that had occurred, and all that the sons of Jacob had done unto the ‎city of Shechem. And when the news hath been imparted to Jashub the king of Tapuah, he ‎dispatched messengers to the city of Shechem in order to see concerning what these two ‎young men had said. For the king could not believe the statement of those men, saying: How ‎can it be that two men could destroy a large city like Shechem. And Jashub’s messengers ‎returned and spoke unto him saying: Behold we have come unto the city and it is completely ‎destroyed, and we found not a single man in the entire city, only a few weeping women. And ‎there is not one sheep nor any cattle there, for everything was taken away from the city by ‎the sons of Jacob. And Jashub was astonished at that, saying: How could two men do such a ‎thing as to destroy such a large city, and not even one of the inhabitants could stand against ‎them. For such a thing hath never occurred since the days of Nimrod, nor in any of the former ‎days hath such a thing come to pass. And Jashub, king of Tapuah, said unto all his people: ‎Strengthen yourselves and we will go forth to fight against those Hebrews, and we will do unto ‎them as they did unto the people of that city, and we will avenge on them the cause of all the ‎people of the city. And Jashub, king of Tapuah, consulted with his counselors concerning this ‎matter, and they said unto him: Thou alone canst not succeed against those Hebrews for they ‎must have a peculiar power being able to do such work with the whole city. If two of them ‎could destroy the whole city without one man being able to stand against them, then surely, if ‎we go against them, they will all rise and exterminate us likewise. But send thou to all the kings ‎around us and let them assemble, and with them we will go to fight against the sons of Jacob, ‎and then wilt thou prevail against them. And when Jashub heard the words of his advisers, ‎their words seemed good in his eyes and in the eyes of the people, and he did so. And Jashub ‎sent to all the kings of the Amorites around Shechem and Tapuah, saying: Send me your help ‎and come up with me to smite Jacob the Hebrew and his sons, and to exterminate them from ‎the earth, for thus did they do to the city of Shechem and ye do not even know of it. And ‎when the kings of the Amorites heard of the evil which the sons of Jacob had done to the city ‎of Shechem, they were greatly astonished. And all of them assembled, the seven kings of the ‎Amorites with their armies, altogether about ten thousand men drawing the sword, and they ‎came to wage war against the sons of Jacob. And when Jacob heard that the kings of the ‎Amorites came to fight against his sons, Jacob was in great fear and distress. And Jacob ‎rebuked Simeon and Levi, saying: What is it that ye have done unto me? why have ye done ‎unto me the evil to summon against me all the children of Canaan, to exterminate me and my ‎household? For I was in rest, I as well as my house hold, ere you have done this thing to unite ‎against me all the inhabitants of the land, by your actions. And Judah replied unto his father, ‎saying: And have my brothers Simeon and Levi slain all the inhabitants of Shechem without any ‎cause? verily they did it because Shechem had defiled our sister, transgressing the ‎commandments of God to Noah and his children, for Shechem hath both robbed us of our ‎sister and defiled her. And Shechem committed that great evil, but none of the inhabitants of ‎his city spoke unto him a word, saying: Why dost thou do this? Is it not for this reason that my ‎brothers went out and smote the city? And the Lord gave them into their hands, because all ‎her in habitants have transgressed the commandments of our God. Have, then, my brothers ‎acted without any just cause? And now why fearest thou, and wherefore art thou distressed, ‎and what causeth thy heart to think evil of my brothers and thy wrath to kindle against them? ‎And verily our God, who hath delivered into their hands the city of Shechem and its ‎inhabitants, will deliver into our hands likewise all the kings of the Canaanites that are now ‎advancing against us, and we will do unto them as my brothers have done unto Shechem. And ‎now be thou quiet concerning them, and abandon thy fears, but trust in God and pray unto ‎him in our behalf to help us and deliver us, and to give our enemies into our hands. And Judah called one of his father's servants, saying: Go and see where the kings, that come ‎against us, are stationed with their armies. And the servant went and looked from the ‎distance, ascending opposite Mount Sihon, and he saw all the armies of the kings standing in ‎the field. And he returned unto Judah and said: Behold the kings are stationed in the field with ‎all their armies, a people of great multitude, even like the sand on the sea shore. And Judah ‎said unto Simeon and Levi and unto all his brothers: Strengthen yourselves and be brave men, ‎for the Lord our God is with us; fear them not! Stand up and arm yourselves with all the ‎utensils of war, with bow and sword, and let us go to fight against those uncircumcised ones. ‎The Lord our God he will save us! And they arose and put on their weapons great and small, ‎eleven sons of Jacob and their servants with them. And all the servants of Isaac, that were in ‎Hebron with Isaac, came to them likewise, girt with all the instruments of war. And the sons of ‎Jacob with their servants marched against the kings, one hundred and twelve men in all and ‎Jacob went along with them. And they sent unto Isaac the son of Abraham to Hebron, to ‎Kirjath-arba, saying: Pray thou for us unto the Lord our God, to deliver us from the hands of ‎the Canaanites, that are coming against us, and to give them into our hands. And Isaac the son ‎of Abraham prayed unto the Lord in behalf of his children, saying: Oh Lord God, thou who hast ‎assured my father Abraham, saying, I will multiply thy seed like the stars of heaven, and then ‎didst promise unto me likewise and thou hast fulfilled thy word, now behold the kings of ‎Canaan are all united, coming to make war against my children on whose hands there is no ‎violence. And now, oh Lord God, the God of all the earth, pervert thou the counsel of these ‎kings, so that they do not fight against my children. And wilt thou let the fear of my children ‎enter the hearts of all these kings and of all their people, and humble their pride, that they ‎may turn away from my children, and deliver my children and their servants with thy strong ‎hand and outstretched arm, for in thine hands are power and strength to do all these things. ‎And Jacob and his sons with all their servants went forth against the kings, trusting in the Lord ‎their God. And as they went on, Jacob their father also prayed un to the Lord saying: Oh Lord, ‎thou sublime and fearful God, who hast ruled from the earliest days even to this day and who ‎will rule forever, thou who provokest war and who causeth it to cease and in whose hands are ‎power and might to lift up and to cast down to the very ground, may my prayer be accepted ‎unto thee that thou turn unto me in thy mercy, to put the fear of my sons into the hearts of ‎the kings and their people, to terrify them and their armies, and to deliver by thy great mercy ‎all those that trust in thee. For it is thou who subduest peoples under us and nations under our ‎hands! And all the kings of the Amorites came and posted themselves in the field, in order to ‎consult with their counselors what to do unto the sons of Jacob; for they were still afraid of ‎them, saying: Two of them have slain the whole city of Shechem.‎ And the Lord had hearkened unto the prayers of Isaac and Jacob and he put great fear and ‎terror into the hearts of all the advisers of these kings, and they said all, like with one mouth: ‎Are you all foolish to-day and is there no reason within you to fight against the Hebrews, or do ‎you de sire the death of all of you this very day? Behold two of them came unto the city of ‎Shechem, without fear or terror, and slew all the inhabitants of the city, so that no man could ‎stand against them, and how can ye undertake to fight against all of them? And do ye not ‎know that their God hath great delight in them, performing wonderful things in their behalf, ‎such as have not come to pass since the remotest days and the like of which none of the gods ‎of other nations can bring about? Behold he delivered Abraham the Hebrew, their father, ‎from the hands of Nimrod and all his people, who sought to slay him time and again; and from ‎the fire, whereunto Nimrod had him cast, his God hath delivered him, and who is he that can ‎do such things? And the very same Abraham hath slain the five kings of Elam, when they ‎touched his relative who was dwelling in Sodom in those days. And he took his servant, the ‎most faithful in his house and a few of his men and pursued the kings of Elam in one night and ‎slew them all, and he recovered all the property of his relative which they took away from him. ‎And surely you know that the God of these Hebrews takes great pleasure in them, and they ‎take great pleasure in him, knowing that he hath delivered them from the hands of all their ‎enemies. And through love to their God, Abraham took his only beloved son and was ready to ‎offer him up as a burnt offering to his God. And were it not for God who prevented him from ‎doing it, he should surely have done it through his love to God. And when the Lord saw his ‎behavior he swore unto him, and he promised to deliver his sons and all his seed from all ‎trouble that might befall them, because he hath done this thing, to stifle the compassion for ‎his child through the love of God. And have you not heard what their God hath done unto ‎Pharaoh, king of Egypt, and unto Abimelech, king of Gerar, when they took away Sarah, ‎Abraham's wife, though he proclaimed her to be his sister for fear that they might kill him on ‎her account; and though they had the intention of taking her to wife. God hath done unto ‎them and their people all that you have heard of And behold, we ourselves have seen it with ‎our eyes, that Esau, the brother of Jacob, came against him with four hundred men, resolved ‎to slay him, when he recalled how Jacob had taken away from him his father's blessing. And he ‎went to meet Jacob when he came from Padan-Aram, to smite the mother with the children, ‎and who hath saved him from his hands? Verily, only this God in whom he trusted. He ‎delivered him from the hands of his brother, and can he not deliver him now from the hands ‎of his enemies? ‎ And who knoweth it not that it was their God who hath given such valor to the sons of Jacob, ‎to do unto the city of Shechem all the evil you have heard of? Could two men, with their own ‎strength, smite a city large as Shechem was it not for their God in whom they trusted? Verily it ‎is he by whose instrumentality they were enabled to slay all the inhabitants of that city. And ‎now, albeit that you are all here united and have left your cities to make war against them, ‎think ye to prevail over all of them, even if there came to your assistance thousand times as ‎many as there are of you. For you must know and understand that it is not with them you have ‎come to fight, but with their God who hath chosen them, you come to make war, and you will ‎come to destruction this very day. Now therefore refrain from the evil which you are about to ‎summon upon yourselves, and it will be better for you not to engage in a battle with them, ‎though they be few in numbers; for their God is with them. And the kings of the Amorites on ‎hearing the words of their counselors had their hearts filled with terror and they were afraid of ‎Jacob’s sons, and they resolved not to fight against them. And unto the words of their advisers ‎they inclined their ears and hearkened unto their voice, and their words found favor in the ‎eyes of the kings and they concluded to do accordingly. And the kings returned and abstained ‎from the sons of Jacob, being afraid to approach them and to make war against them for their ‎hearts melted within them for fear, and this fear from the Lord came upon them, for he ‎listened unto the prayers of Isaac and Jacob, and their trusting in him. And all these kings ‎returned on that day with their armies, each one to his own city, without fighting against the ‎sons of Jacob on that day. And the sons of Jacob maintained their position till the evening of ‎that day, opposite Mount Sihon, and when they saw that the kings did not advance to fight ‎with them the sons of Jacob returned to their dwelling place. At that time the Lord appeared ‎unto Jacob, saying: Go unto Beth-el and remain there and erect there an altar to the Lord who ‎appeared unto thee and who delivered thee, and all thy sons, from trouble. And Jacob arose ‎with his sons and all belonging to him, and they went up and came to Beth-el according to the ‎word of the Lord; ‎ and Jacob was ninety-nine years of age when he went up to Beth-el. And Jacob with his sons ‎and all the people that were with him dwelt in Beth-el in Luz, and he built there an altar to the ‎Lord who appeared unto him; and Jacob and his sons tarried in Beth-el for six months. At that ‎time Deborah daughter of Uz, the nurse of Rebekah who had been with Jacob, died and Jacob ‎buried her beneath Beth-el under an oak which was there. And Rebekah daughter of Bethuel, ‎Jacob’s mother, died at that time in Hebron, in Kirjath-arba, and she was buried in the cave of ‎Machpelah which Abraham had bought from the children of Heth. And the days of Rebekah ‎were one hundred and thirty-three years. And when Jacob heard that his mother Rebekah ‎had died he wept greatly for his mother, and he made a great mourning for her, and for ‎Deborah her nurse, beneath the oak; and he called the name of that place Allon-bachoth, the ‎oak of weeping. And Laban the Aramite died in those days, for the Lord punished him for ‎transgressing the covenant which was established between him and Jacob. And Jacob was one ‎hundred years old when the Lord appeared unto him and blessed him, and he called his name ‎Israel. And Rachel, Jacob’s wife, conceived in those days. And Jacob journeyed at that time ‎with all belonging to him from Beth-el, to his father's house in Hebron. And while they were on ‎the road, only a short distance before coming to Ephrath, Rachel bare a son, and having hard ‎labor she died. And Jacob buried her on the road to Ephrath, in Bethlehem, and he set there a ‎pillar which is upon her grave even to this day. And the days of Rachel were forty-five years ‎when she died. And Jacob called the name of the son that Rachel bare unto him, Benjamin, for ‎in the land “on the right hand” he was born unto him. And after Rachel’s death Jacob ‎transferred his tent into the tent of Bilhah her maid-servant. And Reuben became jealous in ‎behalf of Leah his mother, and he entered Bilhah’s and forcibly removed thence the bed of his ‎father. At that time Reuben was deprived of the portion of the first-born, the kingdom, and ‎the priesthood, for having profaned his father's bed; and the right of the first-born was given ‎unto Joseph, and the kingdom to Judah, and the priesthood to Levi, because Reuben had ‎profaned the bed of his father.‎ And these are the generations of Jacob born unto him in Padan-Aram. And the sons of Jacob ‎were twelve. The sons of Leah were: The first born Reuben, and Simeon, and Levi, and Judah, ‎and Issachar, and Zebulum, and Dinah their sister: And the sons of Rachel were: Joseph and ‎Benjamin. And the sons of Zilpah, Leah’s maid-servant, were: Gad and Asher. And the sons of ‎Bilhah were: Dan and Naphtali; these are the sons of Jacob which were born unto him in Padan ‎Aram. And Jacob with his sons and all belonging to him journeyed further and came to Mamre, ‎the same is Kirjath-Arba which is in Hebron, where Abraham and Isaac dwelt, and Jacob with ‎his sons with all belonging to him dwelt with his father in Hebron. And his brother Esau and his ‎sons, and all belonging ... to him went to the land of Seir and dwelt there, and had possessions ‎in the land of Seir, and the children of Esau were fruitful and multiplied exceedingly in the land ‎of Seir. And these are the generations of Esau that were born to him in the land of Canaan; ‎and the sons of Esau were five. And Adah bare to Esau his first born Eliphaz, and she also bare ‎to him Reuel. And Ahli bamah bare to him Jeush, and Yaalam and Korah. These are the children ‎of Esau who were born to him in the land of Canaan. And the sons of Eliphaz the son of Esau ‎were: Teman, and Omar, and Zepho, and Gatam, and Kenaz, and Amalex. And the sons of ‎Reuel were: Nachath, and Zerach, and Shamah, and Mizzah. And the sons of Jeush were: ‎Timnah, and Alva, and Jetheth. And the sons of Yaalam were: Alah, and Phinor, and Kenaz. ‎And the sons of Korah were: Teman, and Mibzar, and Magdiel, and Eram; these are the ‎families of the sons of Esau according to their dukes in the land of Seir. And these are the ‎names of the sons of Seir the Horite, inhabitants of the land of Seir: Lotan, and Shobal, and ‎Zibean, and Anah, and Dishon, and Ezer, and Dishan, seven sons.‎‏ ‏And the children of Lotan ‎were: Hori, and Heman, and their sister Timna, that is Timna who came to Jacob and his sons, ‎and they would not listen to her, and she went and became a concubine to Eliphaz the son of ‎Esau, and she bare to him Amalek.‎‏ ‏And the sons of Shobal were: Alvan, and Manahath, and ‎Ebal, and Shepho, and Onam.‎‏ ‏And the sons of Zibeon were: Ajah, and Anah, this is Anah who ‎found the Yemim in the wilderness when he fed the asses of Zibeon his father.‎‏ ‏And it came to ‎pass while he was feeding the asses of his father, driving them to the wilderness into pasture ‎as heretofore, and approaching one of the deserts on the sea shore opposite the wilderness ‎of the people, and be hold a very great storm came from the other side of the sea, and it ‎rested over the asses in the pasture and they were stunned and stood still all of them.‎‏ ‏And ‎after wards one hundred and twenty great and horrible animals emerged from the wilderness ‎on the other side of the sea, and they came all to the place of the asses and stood there.‎‏ ‏And ‎those animals were on their lower half after the shape of the sons of men, but the upper half ‎of some were in the shape of bears and some in the shape of apes, and they had tails behind, ‎hanging down from between the shoulders and sweeping the ground like the tails of the ‎dochiphath.‎ And those animals mounted the asses and rode away with them and they were not to be ‎found to this very day.‎‏ ‏And one of those animals approached Anah and dealt him a blow with ‎its tail and fled from the place.‎‏ ‏And when he saw these things he was greatly afraid of his life, ‎and he too fled and escaped to the city.‎‏ ‏And he related unto his father and brothers all that ‎hath befallen him and many men went in search of the asses but they could not find them.‎‏ ‏And Anah and his brothers never dared to approach that place again for they were in great ‎fear of their lives.‎‏ ‏And the children of Anah the son of Seir were: Dishon and his sister ‎Ahlibamah, and the children of Dishon were: Hemdan, and Eshban, and Ithran and Cheran; and ‎the children of Ezer were: Bilhan, and Zaavan, and Akan, and the children of Dishan were: Uz ‎and Aran. These are the families of the children of Seir the Horite, according to their dukes in ‎the land of Seir.‎‏ ‏And Esau with his children dwelt in the land of Seir the Horite, the inhabitants ‎of the land, and they acquired possessions in it and they were fruitful and multiplied ‎exceedingly.‎‏ ‏And Jacob with his children and all belonging to him dwelt with Isaac their father ‎in the land of Canaan, as the Lord had commanded unto Abraham their father.‎‏ ‏And it came to ‎pass in the one hundred and fifth year of Jacob's life, which was the ninth year of his dwelling ‎in the land of Canaan after his return from Padan-Aram, that Jacob journeyed with his children ‎from Hebron, and they went along and reached the city of Shechem, and they located there, ‎for the sons of Jacob found good and fat pasture for their cattle in Shechem.‎‏ ‏And the city of ‎Shechem had been rebuilt at that time, and there were in her about three hundred men and ‎women.‎‏ ‏And when Jacob and his sons with all belonging to them came back, they dwelt in the ‎parcel of the land which Jacob had bought from Hamor, when he arrived there from Padan-‎Aram, long before Simeon and Levi had destroyed the city.‎‏ ‏And when the kings of the ‎Canaanites and the Amorites around the city of Shechem heard that Jacob and his sons ‎returned to Shechem to dwell therein, they said: Shall Jacob and his sons be permitted to ‎dwell again in this city after having slain and driven away its inhabitants, to come once again to ‎kill and drive away the people now living in the city? And all of the Canaanitish kings assembled ‎once more to fight with Jacob and his sons.‎‏ ‏And Jashub king of Tapuah sent also to all the kings ‎that were around him, to Elan king of Gaash, and to Thuri king of Shiloh, and to Parathon, king ‎of Hazar, and to Susy king of Sarton, and to Laban king of Beth-horan, and to Shabir king of ‎Othnaimah, saying: Come up to my assistance, and we will smite the Hebrew and his sons and ‎all belonging to him, for they have come once more to Shechem, to take possession thereof ‎and to slay its inhabitants as heretofore.‎ And all those kings assembled and they came with their armies, a people very numerous, even ‎like the sand on the sea shore, and they gathered themselves together before Tapuah.‎‏ ‏And ‎Jashub king of Tapuah went forth with all his armies to meet them and they en camped ‎outside of Tapuah.‎‏ ‏And all of those kings divided themselves into seven bands to go with ‎seven ar mies against the sons of Jacob.‎‏ ‏And they sent a writ ing to Jacob and his sons saying: ‎Come ye forth one and all that we face each other in the plain, for we de sire to take revenge ‎on you for the people of Shechem whom you have slain, since you have returned once more ‎to the city of Shechem to dwell therein and to slay its inhabitants as heretofore.‎‏ ‏And when the ‎sons of Jacob heard this their anger was kindled at the words of those kings.‎‏ ‏And ten of ‎Jacob's sons arose and each of them put on his instruments of war, and with them one ‎hundred and two of their servants all armed, and ready for the fight.‎‏ ‏And all these men, the ‎sons of Jacob and their servants went to meet those kings.‎‏ ‏And Jacob their father was with ‎them, and they posted themselves upon the hill of Shechem.‎‏ ‏And Jacob prayed to the Lord in ‎behalf of his sons, and, lifting up his hands unto the Lord, he said: Oh Lord, thou art the ‎Almighty God and our father, thou hast formed us and we are thy handiwork. I pray unto thee ‎to deliver my sons through thy great mercy from the hands of their enemies, who have come ‎this day to make battle with them, for in thy hands are power and might to deliver the few ‎from the many.‎‏ ‏And give thou, oh Lord, to thy servant my sons, courage and strength to fight ‎with their enemies and to overpower them and let their enemies fall down before them, so ‎that my sons and their servants may not perish by the hands of the sons of Canaan.‎‏ ‏And if it ‎pleaseth thee to take the lives of my sons and their servants, then let it be done in thy great ‎mercy, through the hands of thy angels, but let them not die by the hands of the kings of the ‎Amorites.‎‏ ‏And when Jacob had finished his prayer, the earth was shaken from its place, and ‎the sun was darkened, and all these kings were frightened and great terror came over them. ‎For the Lord listened to Jacob’s prayer, and the Lord put the fear and terror of the sons of ‎Jacob into the hearts of all the kings and their armies.‎‏ ‏And the Lord caused them to hear the ‎noise of mighty chariots and horses and the war cry of a great army coming with the sons of ‎Jacob.‎‏ ‏And great consternation seized those kings and while they kept their position the sons ‎of Jacob approached them with an hundred and two men amidst terrible shouting.‎‏ ‏ And when these kings saw the sons of Jacob advancing upon them, their hearts were filled ‎with additional fear, and they thought of returning as heretofore, without fighting against the ‎sons of Jacob. But they did not turn back, saying: It would be a great shame for us to retreat ‎for the second time.‎‏ ‏And when the sons of Jacob came quite near to these kings and their ‎armies, they saw a great multitude even like the sand of the sea.‎‏ ‏And the sons of Jacob called ‎upon the Lord, saying: Oh Lord help us and answer us for in thee alone do we trust, and let us ‎not perish by the hands of these uncircumcised ones who have come upon us this day. And ‎the sons of Jacob armed themselves with their instruments of war, and each man took in his ‎hand shield and lance and they approached to fight. And Judah with ten of his men | ran first ‎before his brothers and he went to meet these kings. And Jashub king of Tapuah, went forth ‎first with his army against Judah. And when Judah saw Jashub with his army coming against ‎him, Judah’s wrath was kindled and his anger was burning within him, and he advanced to ‎fight, ready to give up his soul to die. And Jashub with all his army approached against Judah. ‎And Judah was riding upon a mighty powerful horse. And Jashub was a very heroic man, and ‎he was covered from head to foot with iron and with copper, and he shot arrows, with both ‎his hands, forwards and backwards whilst sitting upon his horse, according to his manner in all ‎his battles, and his arrows never missed the point he was aiming at. And when Jashub ‎advanced against Judah, sending forth his ar rows against Judah the Lord bound Jashub’s ‎hands, so that the arrows bounded upon his own men. But Jashub continued advancing against Judah to slay him with his arrows, and there was ‎between them only the distance of thirty cubits. And when Judah saw Jashub darting his ‎arrows against him, Judah ran against him with all his wrath and might. And Judah took up from ‎the ground a large stone weighing about sixty shekels, and he ran at Jashub and struck him on ‎his shield with the stone. And Jashub was stunned by the blow and he fell from his horse to ‎the ground. And the shield was torn off from Jashub’s hand and it sprang away by the severity ‎of the blow to the distance of fifteen cubits, so that the shield fell before the second camp. ‎And when the kings that came with Jashub saw from the distance the strength of Judah, ‎Jacob’s son, and what he had done unto Jashub, they were greatly afraid of Judah. And they ‎gathered around Jashub’s army, to terrify him, but Judah drew his sword and slew forty-two ‎men of Jashub’s camp. And the whole camp of Jashub re treated before Judah and no man ‎dared to stand against him, and they fled leaving Jashub prostrate upon the ground. And when ‎Jashub saw himself deserted by all his men, he rose up in his terror and faced Judah in single ‎combat, and they struck shield against shield. And Jashub took the spear into his hand to strike ‎Judah upon his head, but Judah placed the shield quickly over his head so that his shield ‎received the blow from Jashub’s spear, which cut the shield asunder. And when Judah saw ‎that his shield was broken, he quickly drew his sword and struck Jashub on his ankles and he ‎cut off both his feet, and Jashub fell upon the ground, and the spear fell from his hand. And ‎Judah hastened and picked up Jashub’s spear, and he cut off therewith Jashub's head, and he ‎cast it next to his feet. And when the sons of Jacob saw what Judah had done unto Jashub ‎they ran all into the ranks of the other kings and they $ought with all the armies of Jashub and ‎of the other kings. And the sons of Jacob slew of them fifteen thousand men, smiting them as ‎if they were pomp kins, and the rest ran for their lives. And Judah was still standing over ‎Jashub's body stripping him of his armor and of the iron and copper that was on him, when ‎behold, nine of Jashub’s princes came to fight with Judah. And Judah took quickly a stone from ‎the ground and he smote one of them upon the head, and his skull was fractured and his body ‎also fell from the horse to the ground. And the remaining eight princes, seeing Judah’s ‎strength, were greatly terrified and fled, but Judah with his ten men pursued them, and they ‎overtook them and slew them. And meanwhile the sons of Jacob were still smiting the armies ‎of the kings killing many of them, for there were some of the kings very bold and courageous, ‎and they would not retreat from their places. And they cheered those of the armies that fled ‎before the sons of Jacob, but none of them would listen unto their words, | for they were ‎afraid of their lives, lest they die. And after having completely routed the armies of the kings, ‎the sons of Jacob returned and came unto Judah; and Judah was still slaying the eight princes ‎of Jashub and stripping them of their garments. And Levi saw Elon, king of Gaash, advancing ‎against him with fourteen of his princes. And he came to smite Levi, but Levi knew it not. And ‎when Elon came near Levi looked around himself, and behold he was to be attacked from the ‎rear. And Levi ran with twelve of his servants and slew Elon and his princes with the edge of ‎the sword. And Ihuri, king of Shiloh, came to Elon’s assistance, and when he approached Jacob, Jacob took ‎the bow which was in his hand and struck Ihuri with an arrow and killed him. And when Ihuri ‎king of Shiloh was dead the other four kings retreated from their positions with the remainder ‎of their princes, and they fled, saying: There is not strength in us to fight against the Hebrews ‎after they have slain those three kings and their princes, so much more powerful than we are. ‎And when the sons of Jacob saw the remaining kings retreating from their positions, they ‎went in pursuit of them. And Jacob came likewise from his station on the hill of Shechem and ‎went after them. And when the kings and their princes, with the remnants of their armies saw ‎the sons of Jacob approaching, they were afraid of their lives, and they fled until they reached ‎the city of Hazar. And the sons of Jacob pursued them to the very gates of the city, slaying of ‎the kings and their armies about four thousand men, and while they were engaged in smiting ‎the armies, Jacob with his bow aimed at the kings and slew them all. And he slew Parathon, ‎the king of Hazar at the gates of Hazar, and afterwards also Susi king of Sarton, and Laban king ‎of Beth-horin, and Shabir king of Machnaimah. And he slew them all with his arrows, only one ‎arrow to each of them, and they died. And when the sons of Jacob saw that all the kings were ‎dead and their armies routed, they still fought with the remaining men before the gates of ‎Hazar killing of them over four hundred. And three men fell in that battle from the servants of ‎Jacob. And when Jacob saw that three of his men were slain he was greatly grieved, and his ‎wrath burnt within him against the Amorites. And all the men that were left of the armies of ‎the kings were exceedingly afraid of their lives, and they ran and broke open the gates of the ‎city, and they all entered the city to save themselves. And they kept themselves hidden in the ‎city of Hazar for the city was very large and spacious. And when all of the armies had entered ‎the city, the sons of Jacob followed them. But four powerful men, heroes skilled in warfare, ‎came from the city and posted themselves at the entrance of the city with swords drawn and ‎with spears in their hands, and they took their stand against the sons of Jacob and would not ‎permit them to enter the city. And Naphtali ran against them and came between them and he ‎slew two of them with his sword and he cut off their heads with one blow. And when he ‎turned to the remaining men, and behold they had fled, he ran after them and overtook them ‎and he slew them.‎ And then the sons of Jacob came into the city, and they found that the city had another wall ‎around it. And they searched for the gate of that wall but they could not find it. And Judah ‎jumped upon the top of the wall followed by Simeon and Levi, and all three descended from ‎the wall into the city. And Simeon and Levi slew all the men that had escaped into the city for ‎safety, and the inhabitants of the place with their women and children they slew likewise with ‎the edge of the sword, so that the cries of the city reached the very heavens. And | Dan and ‎Naphtali sprang upon the wall to see what caused such great crying, for they were in fears ‎concerning their brothers, and they heard the inhabitants of the city crying and entreating: Oh, ‎take all there is in the city and go away, only do not slay us! And when Judah and Simeon and ‎Levi had finished smiting the inhabitants of the city, they scaled the wall and they called Dan ‎and Naphtali that were on the wall, and the rest of their brothers, and Simeon and Levi ‎informed them concerning the gates of the city, and all the sons of Jacob came to take the ‎spoil. And the sons of Jacob took all the spoil of the city of Hazar, the flocks and the herds and ‎all its wealth, and after taking captive all remaining therein, they went away from the city on ‎that day. And on the second day the sons of Jacob went to Sarton, for they have heard that ‎the men remaining in Sarton were assembling to battle with them because they had slain their ‎king. And Sarton was a very high city and well fortified, and it had a deep rampart around the ‎city and the depth of the rampart was about fifty cubits and its breadth forty cubits, and there ‎was no place for a man to enter the city on account of the rampart. And when the sons of ‎Jacob saw the rampart of the city they searched for an entrance into it, but they could not find ‎it, for the entrance of the city was at the rear. And whosoever wished to enter the city had to ‎come by that road and then go around the whole city in order to enter it. And when the sons ‎of Jacob saw that they could not find an entrance to the city they were exceedingly wroth. ‎And the inhabitants of the city were in great fear of the sons of Jacob, for they had heard of ‎what was done by them to the city of Hazar. And the people of Sarton, could not go out to ‎fight against the sons of Jacob even after they had assembled for that purpose, for fearth: ‎while going out, the sons of Jacob might enter the city. So they hastily removed the bridge ‎from the road to the city and brought it into the city before the sons of Jacob came. And when ‎the inhabitants of the city went up to the top of the wall, and behold, the sons of Jacob were ‎seeking the entrance, they taunted and cursed the sons of Jacob from the top of the wall.‎ And the sons of Jacob hearing their words, were greatly provoked, and they arose and jumped ‎over the rampart in the force of their strength and they cleared the forty cubit breadth of the ‎rampart. And passing the rampart, they stood under the wall of the city and all the entrances ‎were closed by iron gates. And the sons of Jacob approached to break the doors open, but the ‎inhabitants of the city kept them away, casting upon them stones and arrows from the top of ‎the wall, and the number of people upon the wall was about four hundred. And when the ‎sons of Jacob saw that the inhabitants of the city would not suffer them to open the gates ‎they sprang and scaled the walls and Judah ascended first to the east of the city. And Gad and ‎Asher followed him to the corner westward, and Simeon and Levi to the north and Dan and ‎Reuben to the south. And when the inhabitants of the city that were upon the wall, saw the ‎sons of Jacob coming up to them they fled, and descended the wall and concealed themselves ‎in the city. And Issachar and Naphtali who had remained under the wall approached and broke ‎into the city and kindled a fire at the gates thereof, and the iron melted, and the sons of Jacob ‎with all their servants entered; and they fought with the inhabitants of Sarton and smote them ‎with the edge of the sword; not one man could stand against them. And about two hundred ‎men escaped and hid themselves in a tower which was in the city. And Judah followed them ‎up and he destroyed the tower and the tower fell upon them and they all died. And the sons ‎of Jacob ascended the way to the roof of that tower, and behold there was another tower at a ‎distance in the city, high and strong and its top reaching into heaven. And the sons of Jacob ‎descended hastily and went to that tower with all their men, and they found it filled with ‎about three hundred men women and children. And the sons of Jacob smote those men in ‎the tower in a fearful manner, and they ran away and fled from before them. And Simeon and ‎Levi went in pursuit of them, when lo and behold, twelve powerful and heroic men came ‎suddenly over them from the place where they had concealed themselves. And the twelve ‎men kept up a strong assault upon Simeon and Levi and Simeon and Levi could not prevail ‎against them. And those heroes shattered the shields of Simeon and Levi, and one of them ‎struck Levi’s head with his sword. And Levi placed his hand quickly to his head, for he was ‎afraid of the sword, and the sword struck Levi's hand and his hand was nearly cut off. And Levi ‎seized upon the sword and took it from the man by force, and then he struck with it the head ‎of the powerful man and severed it from the body.‎ And the eleven remaining men approached to fight against Levi when they saw that one of ‎them was slain, and the sons of Jacob struggled but they could not prevail over those powerful ‎men. And when the sons of Jacob saw this, Simeon uttered a powerful and tremendous shout ‎and the eleven men were stunned on hearing that terrible shrieking of Simeon. And Judah, ‎though at a distance, recognized the shouting of Simeon’s voice, and Naphtali and Judah ran ‎with their shields to Simeon and Levi and they found them struggling with those powerful ‎men, unable to prevail against them, for their shields were broken. And Naphtali seeing this ‎took two shields from his servants, and brought them to Simeon and Levi. And Simeon and ‎Levi and Judah, all three, fought on that day against the eleven mighty men, until sunset, but ‎they could not prevail over them. And when this was told unto Jacob he was greatly grieved ‎and he prayed unto the Lord, and he with his son Naphtali went against those powerful men. ‎And Jacob came near them and he drew his bow and slew three of those men with his arrows, ‎and the eight remaining ones turned backwards, and beheld that they were attacked in the ‎front and in the rear, and they were in great fear of their lives, and seeing that they could not ‎stand against the sons of Jacob they fled from before them. And in their flight they were met ‎by Dan and Asher who fell upon them suddenly slaying two of them, and Judah and his ‎brethren pursued the remainder and slew them. And the sons of Jacob slew all the inhabitants ‎of the city of Sarton save the women and little ones. And all the inhabitants of Sarton were ‎powerful men, one of them would pursue a thousand, and two of them would not flee before ‎ten thousand of ordinary men. And the sons of Jacob took all the spoil of the city according to ‎their desire, and they took flocks and herds and all the property of the city. And the sons of ‎Jacob did unto Sarton and its inhabitants as they had done to Hazar and its people, and then ‎they went their way.‎ And the sons of Jacob left the city of Sarton, and scarcely had they gone two hundred cubits ‎when they met the inhabitants of Tapuach coming against them, who went forth to fight with ‎them, because they had killed Jashub and all his men, and they were minded to recapture ‎from the sons of Jacob all that they had taken from Hazar and Sarton. And the rest of the men ‎of Tapuach fought with the sons of Jacob in that place and the sons of Jacob vanquished them ‎and they fled from before them and the sons of Jacob pursued them into the city of Arbelan ‎and all of them fell before the sons of Jacob. And the sons of Jacob turned upon Tapuach to ‎take away the spoil of the city, and when they approached the city they heard that the people ‎of Arbelan had gone forth to meet them in order to save the property of their brethren. And ‎the sons of Jacob left ten of their men in Tapuach to plunder the city and they went against ‎the inhabitants of Arbelan. And the men of Arbelan went forth with their wives to battle ‎against the sons of Jacob, for their women were skilled in warfare, and they came out about ‎four hundred men and women. And all the sons of Judah shouted with a terribly loud voice ‎and they ran against the inhabitants of Arbelan with a great uproar. And when the people of ‎Arbelan heard the terrible shouting of the sons of Jacob and their roaring like the voice of lions ‎and the roaring of the sea, fear and terror filled their hearts and they were exceedingly afraid ‎of the sons of Jacob; and they fled before them into the city, but the sons of Jacob pursued ‎them to the gates and came over them even in the city. And the sons of Jacob fought with ‎them in the city, and all the women were slinging stones at them and the combat was very hot ‎between them until the evening of that day. And the sons of Jacob could not prevail, and they ‎almost perished in the struggle when they called upon the Lord. And they soon gained ‎strength and the sons of Jacob smote all the inhabitants of Arbelan with the edge of the ‎sword, men women and children. For when the women saw that all their men were dead they ‎ascended upon the roofs of the city, and cast stones upon the sons of Jacob, thick as rain, and ‎therefore the sons of Jacob hastened and returned into the city, and smote all the women ‎with the edge of the sword, and they took all the spoil, flocks, herds and cattle. And the sons ‎of Jacob did unto Machanaimah even as they had done unto Tapuach, Hazar and Shiloh, and ‎then they turned and went thence on their way.‎ And on the fifth day the sons of Jacob heard that the inhabitants of Gaash had assembled ‎against them to battle, because they had slain their king and their princes. For they had ‎fourteen princes in the city of Gaash, and the sons of Jacob had killed them all in the first ‎encounter. And on that day the sons of Jacob put on their instruments of war, and they ‎advanced to battle against the inhabitants of Gaash. And in Gaash lived a very powerful ‎people, of the sons of the Amorites, and Gaash was a city stronger and more fortified than any ‎of the cities of the Amorites, and it had three walls. And when the sons of Jacob came to ‎Gaash they found the gates of the city locked, and about five hundred men standing upon the ‎outer wall. And a numerous people, even like the sand upon the sea shore, lay in ambush for ‎the sons of Jacob, outside of the city and in its rear. And when the sons of Jacob came near to ‎open the gates of the city, behold, those people that lay in ambush in the rear of the city, ‎came forth from their places and they surrounded the sons of Jacob, so that they were all in ‎the midst of the people of Gaash and they were attacked from either side. And the men that ‎stood upon the wall cast down upon them arrows and stones. And when Judah saw that the ‎people of Gaash were too many for them he uttered a terrible and tremendous shout, and all ‎the men of Gaash were frightened through the noise of Judah’s shrieking, and the strength of ‎his shouting caused many to fall from the wall, and all those that were in the city and those ‎outside thereof were in fear of their lives. And the sons of Jacob once more approached the ‎gates of the city, and the men of Gaash cast upon them stones and arrows from the top of the ‎wall, and made them to flee from the gate. And the sons of Jacob turned against those men of ‎Gaash that were outside of the city and they smote them in a horrible manner, as if they were ‎smiting against pumpkins, and none of them could stand against the sons of Jacob, for they ‎were frightened and terrified by Judah’s shouting. And the sons of Jacob killed all those men ‎that were outside of the city and then they attempted again to enter the city, and to fight ‎under the walls of the city, but they succeeded not. For all the inhabitants of Gaash, that were ‎in the city, had surrounded the walls on either side and the sons of Jacob could not come near ‎the city to fight with them. And as the sons of Jacob approached one corner, to fight under the ‎wall, the people threw upon them arrows and stones like a rain storm, and they fled from ‎under the wall.‎ And when the people of Gaash saw that the sons of Jacob could not prevail, they taunted the ‎sons of Jacob, saying: What hath happened to you in the war that you cannot succeed. Can ‎you do to the mighty city of Gaash as you have done to the other cities of the Amorites which ‎are less powerful? Verily to those feeble ones amongst us you could do those things to slay ‎them in the gates of the city, for they had no strength, when you terrified them with your ‎powerful shrieking, but will you be able to fight in this place? Verily here you must die all of ‎you, and we will avenge on you the cause of the cities which you have destroyed. And the ‎inhabitants of Gaash taunted the sons of Jacob greatly cursing their God, and still casting ‎stones and arrows upon them from the wall. And when Judah and his brothers heard these ‎words, their anger was greatly excited, and Judah became zealous of his God concerning that ‎matter and he called out saying: Oh Lord help us and our brethren. And he ran from the ‎distance, sword in hand, and by reason of his great strength he sprang from the ground and ‎mounted the wall and his sword fell from his hand. And Judah shouted tremendously upon ‎the wall, so that many of the men that were upon the wall were terrified, and fell down from ‎the wall and died, and those remain ing upon the wall, seeing Judah’s strength were greatly ‎afraid of their lives and they fled into the city to save themselves. And some of them, seeing ‎that Judah had no sword, became emboldened and they approached to slay him and to throw ‎him from the wall to his brothers. And twenty men of the city came to their assistance, and ‎they surrounded Judah, shouting at him and coming near him with drawn swords. And Judah ‎became terrified and he cried out to his brothers from the top of the wall. And Jacob and his ‎sons drew the bows from under the wall and slew three men upon the top of the wall. And ‎Judah continued crying, and he exclaimed: Oh Lord help us, oh Lord save us. And his loud ‎crying upon the wall was heard at a great distance. And after thus crying, Judah shouted once ‎more and the men around him were greatly terrified at Judah’s voice, and they threw away ‎the swords from their hands and fled. And Judah seized the swords which they had thrown ‎away and he fought with them and slew twenty of their men that were upon the wall. And ‎about eighty men and women ascended the wall, surrounding Judah; but the Lord filled their ‎hearts with fear of Judah and they dared not approach him. And when the people upon the ‎wall saw that twenty of their men were dead, they rushed all toward Judah with their drawn ‎swords, but they could not approach him for fear of his great strength. And one of the most ‎powerful men, by the name of Arud came near striking with his sword at Judah’s head, but ‎Judah placed his shield quickly against his head and the sword struck the shield and flew in ‎twain. And the powerful man, after having struck Judah, ran for his life, and he slipped and fell ‎from the wall amongst the sons of Jacob under the wall, and the sons of Jacob smote him and ‎killed him. And Judah’s head pained him from the blow of that heroic man, and he was nearly ‎dead from that blow. And Judah cried out in the agony of his pain, and when Dan heard him his ‎anger kindled within him. And Dan also took a run from the distance and sprang from the ‎ground upon the wall with his great strength and burning wrath. And when Dan mounted the ‎wall all the men upon it that surrounded Judah fled hastily, and ascended the second wall, ‎throwing stones and arrows at Judah and Dan from the second wall, in order to drive them ‎away. And the arrows and stones struck Dan and Judah, and they were almost slain upon the ‎wall, and whithersoever they turned they were attacked by stones and arrows from the ‎second wall. And Jacob and his sons were still at the entrance of the city, under the first wall, ‎but they could not use their bows against the people of the city, for they could not be seen by ‎them from the second wall. And when Dan and Judah saw that they could no longer stand the ‎attack of the stones and arrows from the second wall, they both jumped over to the top of the ‎second wall. And when the people of the city, upon the second wall, saw that Dan and Judah ‎were amongst them they cried out in their fear and descended between the walls. And Jacob ‎and his sons heard the shouting from the people of the city, and they were in great anxiety ‎concerning Dan and Judah on they second wall, whom they could not see. And Naphtali went ‎with his strength, excited by wrath, and he jumped upon the first wall, to ascertain the cause ‎of that great shouting heard from the city. And meantime Issachar and Zebulun approached to ‎break the doors of the city, and they opened the gates and entered the city. And Naphtali ‎sprang from the first wall to the second wall and came to his brothers' assistance. And when ‎the people of Gaash, that were upon the second wall, saw that Naphtali was the third one ‎who had come to assist his brothers, they fled and descended into the city,‎ and Jacob with all of his young men came over them in the city. And Judah and Dan and ‎Naphtali also descended from the wall into the city and they pursued the inhabitants of the ‎city. And when the inhabitants of the city had all descended, the sons of Jacob came over ‎them from all sides, and being surrounded and attacked from front and rear, the sons of Jacob ‎smote them terribly, and they killed of them about twenty thousand men and women; not ‎one could stand against the sons of Jacob. And the blood flowed terribly through the city even ‎like a brook of water, and it flowed out of the city reaching the desert of Beth horin. And when ‎the people of Beth-horin saw at the distance the blood flowing from the city of Gaash, seventy ‎of their men ran to see the blood, and they reached the place whence it had come. And they ‎traced the blood to the walls of the city of Gaash, and they saw the blood issuing from the city ‎and they heard the terrible crying from the inhabitants of Gaash which ascended unto heaven, ‎while the blood was always increasing and flowing like a brook of water. And the people said: ‎Verily that is the work of the Hebrews who are still waging war against all the cities of the ‎Amorites. And these men ran back hastily to Beth horin grasping their weapons and crying out ‎to the inhabitants of Beth-horin to girt on their instruments of war and to come and fight ‎against the sons of Jacob. And when the sons of Jacob had finished smiting the people of ‎Gaash, they marched through the city to take spoil from the slain. And when they came into ‎the heart of the city they were met by three mighty men who had no swords in their hands. ‎And one of those three men seized upon Zebulun, whom he saw to be a lad and of small ‎stature, and dashed him against the ground with all his might. And Jacob ran to him with his ‎sword and smote him below the loins cutting him in twain, and the body fell upon Zebulun. ‎And the second of those powerful men approached Jacob to fell him to the ground, but Jacob ‎turned and shouted at him, and Simeon and Levi came and smote him upon the hips with their ‎swords and felled him to the ground.‎‏ ‏And the powerful man rose from the ground with all his ‎might excited by wrath, but ere he stood upon his feet Judah came and struck him with his ‎sword over the head, and his skull was split and he died.‎‏ ‏And when the third powerful man ‎saw that his companions were slain, he ran away from the sons of Jacob.‎‏ ‏And the sons of ‎Jacob pursued him through the city,‎ And the sons of Jacob were greatly afraid of those men, for they had never tried to fight in the ‎dark, and they were greatly terrified.‎‏ ‏And the sons of Jacob cried unto the Lord, saying: Oh ‎Lord grant us thy help and deliverance, that we should not die by the hands of these ‎uncircumcised ones.‎‏ ‏And the Lord heard the prayer of the sons of Jacob, and he caused great ‎terror and confusion to possess the people of Beth-horin, and they fought in the darkness of ‎night one against the other, and they slew one another in great numbers.‎‏ ‏And when the sons ‎of Jacob ascertained that the Lord hath caused a spirit of confusion to come among those men ‎and that they were fighting among themselves, each one against his neighbor, they passed ‎out from among the ranks of the people of Beth-horin, and they descended the heights and ‎marched on even further, and they rested there securely that night with all their young men.‎‏ ‏And the men of Beth-horin kept on fighting all night one against his brother and one against his ‎neighbor, and they were crying aloud all over the height, so that the noise was heard at a ‎distance and the earth shook at their shouting, for they were more powerful than any other ‎people of the earth; and all the inhabitants of the cities of the Canaanites, and the Hittites, and ‎the Amorites, and the Hivites, and all the kings of Canaan as well as those dwelling on the ‎other side of the Jordan, heard the terrible shouting on that night, and they said: Verily, those ‎are the battles of the Hebrews which they are fighting with the seven cities that approached ‎them, and who can stand up against these Hebrews? And all the inhabitants of Canaan, and all ‎those dwelling on the other side of the Jordan were greatly afraid of the sons of Jacob, for they said: Behold, as they have done to these cities they may do also unto us, for who can ‎withstand their exceeding strength ? And the great shouting of the Horinites in that night grew always ‎louder, and they smote each other until morning, and a great many of them were slain.‎‏ ‏And in the ‎morning at the dawn of day, the sons of Jacob rose up and ascended the height and they smote the ‎remaining ones of the Horinites in a terrible manner, and they were all killed upon the height.‎‏ ‏And on ‎the sixth day the people of Canaan saw from the distance all the in habitants of Beth-horin slain and ‎scattered about upon the height like so many dead lambs and goats.‎‏ ‏And the sons of Jacob went to ‎Beth-horin and they found the city full of people, even like the sand of the sea, and they fought them, ‎and the sons of Jacob smote them until evening.‎‏ ‏And the sons of Jacob did unto Beth horin as they ‎had done to Tapuach, and to Gaash, and to Hazar and to Sarton and to Shiloh, and they took the spoil ‎of Beth-horin together with the spoils of the other cities, and they went back to their place in ‎Shechem on that day.‎‏ ‏And the sons of Jacob had reached their home in the city of Shechem on the ‎sixth day, and they remained outside of the city, resting themselves from the fight, and they tarried ‎there that night.‎‏ ‏And all their servants, and all the spoils taken from the cities they left outside of ‎Shechem, for they said: Perhaps there are some other ones yet to come and fight against us, to ‎besiege us in Shechem.‎‏ ‏And Jacob with his sons and their servants, remained on that day and on the ‎day following, in the section of the field which Jacob had bought from Hamor for five shekels, and all ‎their spoil was with them, abundant like the sand of the sea shore. And all the inhabitants of the land ‎saw them from the distance, and they were all afraid of the sons of Jacob after they could do these ‎things, the like of which no king had ever done since times of yore. And the seven kings of the ‎Canaanites concluded to make peace with the sons of Jacob, for they were in great fear of their lives. ‎And on the same day, which was the seventh day, Japhia king of Hebron sent secretly his messengers ‎to the king of Ai, and to the king of Gibeon, and to the king of Shalem, and to the king of Adulam, and ‎to the king of Lahush, and to the king of Hazar, and to all the Canaanitish kings that were under their ‎hands, say ing: Come up to me that we go to the sons of Jacob and I will make with them a covenant of ‎peace, lest your lands will be made waste by their swords, as it hath been done with the city of ‎Shechem and the surrounding cities of which you have heard and seen. And if you come to me do not ‎come with many men, but let each of the kings come with three of his chief princes and with every ‎prince three of his servants. And come all of you to Hebron and we will go together to the sons of ‎Jacob, and entreat them to establish with us a covenant of peace. And all these kings did according to ‎the message of the king of Hebron, for they were all subject to his power and order, and all the kings ‎of Canaan assembled to go to the sons of Jacob, and to make peace with them. And the sons of Jacob ‎returned into the section of the field before Shechem, for they did not trust in the words of the kings ‎of the land. And the sons of Jacob tarried ten days in the portion of the field, but no one came to make ‎war against them, and when they saw that there was no probability of war, they assembled and ‎returned into the city of Shechem. And the sons of Jacob dwelt in Shechem. And all the kings of the ‎Amorites assembled at the end of forty days from all their places, and they came to Japhia king of ‎Hebron. And the kings that came to Hebron, to make peace with the sons of Jacob, were twenty-one ‎kings, and the num ber of princes that came with them was sixty-three and their men one hundred ‎and eighty-nine, and all of them camped upon Mount Hebron, and the king of Hebron met them with ‎three princes and nine men, and these kings concluded to go to the sons of Jacob to make peace with ‎them. And they said unto the king of Hebron: Go thou, with thy men before us, and speak in our ‎behalf unto the sons of Jacob, and we will come after wards and submit to thy words. And the king of ‎Hebron did so. And when the sons of Jacob heard that all the kings of Canaan had assembled ‎themselves and camped in Hebron, they sent four of their servants as spies, saying: Go ye and spy ‎those kings and observe and examine their men, whether they be few or many, and if they be few in ‎numbers then count them all and return unto us. And the servants of Jacob went in secrecy unto ‎those kings, and did as they were commanded by the sons of Jacob. And they returned on the same ‎day, saying: We have come unto those kings and they are but few in numbers, and we counted them ‎and there are of them only two hundred and eighty-six, the kings and their men. And the sons of ‎Jacob said: If they are only few in numbers then we will not go out to them all of us. And in the ‎morning the sons of Jacob arose and they selected sixty-two of their men and ten of Jacob’s sons ‎went forth with them. And they girt on their instruments of war, for they said: They are coming to ‎battle with us, as they knew not that they came to sue for peace.‎ And the sons of Jacob with their servants went to the gates of Shechem to meet those kings, ‎and Jacob their father was with them. And when they came forth from the city, behold the ‎king of Hebron with three of his princes and nine men came up the road towards the sons of ‎Jacob; and the sons of Jacob lifted up their eyes and they saw from the distance Japhia, king of ‎Hebron, with his princes coming against them. And the sons of Jacob posted themselves on ‎the place of the gates of Shechem and did not advance. And the king of Hebron continued ‎coming nearer to the sons of Jacob, he and his princes, until they had reached them, and he ‎and his princes bowed down to the ground before the sons of Jacob, and the king of Hebron ‎and his princes seated themselves before Jacob and his sons, and the sons of Jacob said unto ‎him: What hast thou with us, oh king of Hebron; wherefore comest thou unto us to-day, and ‎what desirest thou of us? And the king of Hebron said unto Jacob: I pray thee, my lord, all the ‎kings of the Canaanites have come unto thee to-day to sue for peace. And when the sons of ‎Jacob heard these words they would not incline to them, for they had no faith in his words, for ‎they imagined the king of Hebron spoke unto them with deceit. And the king of Hebron ‎noticed in the words of Jacob's sons that they believed him not and he drew nigh unto Jacob, ‎saying: I pray thee, my lord, but verily these kings came for peace unto you, for they did not ‎come with all their men, nor have they any weapons upon their per sons, as they came to sue ‎for peace of my lord and his sons. And the sons of Jacob replied unto the king of Hebron, ‎saying: Send thou thy messengers that those kings come before us alone and if they appear ‎without instruments of war then we will be convinced that they have come for peace. And ‎Japhia dispatched one of his men, and all the kings came before the sons of Jacob, and they ‎bowed down before the sons of Jacob to the ground and they seated themselves before ‎Jacob and his sons and they spoke unto them, saying: We have heard of all that ye have done ‎unto the kings of the Amorites, with your strong swords and with your powerful arms so that ‎no man could stand against you and we were in great fear of you for our lives lest we fare like ‎unto them, and therefore we have come unto you to establish a covenant of peace between ‎us. And now do grant us such a covenant of peace and of truth that you will not touch us even ‎as we have never touched you. And the sons of Jacob knew now beyond doubt that they ‎came to sue for peace, and the sons of Jacob hearkened unto them and they formed a treaty ‎of peace with them. And all the sons of Jacob swore unto them never to touch them and all ‎the kings swore likewise to the sons of Jacob. And the sons of Jacob made them their subjects ‎from that day on.‎ And afterwards these kings appeared before Jacob with their men, and gifts were in their ‎hands for Jacob and his sons, and they bowed down to the ground before Jacob and his sons. ‎And these kings urged the sons of Jacob and entreated them to restore to the seven cities of ‎the Amorites all the spoil they had taken from them. And Jacob’s sons did so, and they ‎returned all the captives and all the spoil they had taken, and they sent them away and each ‎returned to his city. And the kings bowed down once more before Jacob and his sons and they ‎gave them many more gifts in those days. And the sons of Jacob sent away these kings and ‎their men and they left in peace for their cities, and Jacob and his sons returned likewise unto ‎their place in Shechem. And from that day on there was peace between the sons of Jacob and ‎the kings of the Canaanites, until the children of Israel came into Canaan to inherit it. ‎

Quoting Commentary

Siftei Chakhamim explains that the use of the word "words" in Leviticus 8:2 is not related to the concept of taking, as previously discussed in other passages.

Siftei Chakhamim, Leviticus 8:2:2

With words. This is not from an expression of לקיחה (taking); this has already been explained in Parshas Bereishis (20:15) and other places (Bereishis 43:15, and more).

Targum

The men took the offering, double money, and Benjamin to Egypt, where they stood before Joseph. (Onkelos Genesis 43:15, Targum Jonathan on Genesis 43:15)

Onkelos Genesis 43:15

The men took that offering, and they took double money in their hands, and [they took] Binyamin. They rose and went down to Egypt, and they stood before Yoseif.

Targum Jonathan on Genesis 43:15

The men took the present, and the money two for one in their hands, and they took Benjamin, and went down to Mizraim, and stood before Joseph.

וַיַּ֨רְא יוֹסֵ֣ף אִתָּם֮ אֶת־בִּנְיָמִין֒ וַיֹּ֙אמֶר֙ לַֽאֲשֶׁ֣ר עַל־בֵּית֔וֹ הָבֵ֥א אֶת־הָאֲנָשִׁ֖ים הַבָּ֑יְתָה וּטְבֹ֤חַ טֶ֙בַח֙ וְהָכֵ֔ן כִּ֥י אִתִּ֛י יֹאכְל֥וּ הָאֲנָשִׁ֖ים בַּֽצׇּהֳרָֽיִם׃ 16 J When Joseph saw Benjamin with them, he said to his house steward, “Take those men (those men More precisely, “the [salient] participants.” See the Dictionary under ’ish.) into the house; slaughter and prepare an animal, for those men will dine with me at noon.”
Joseph wanted to observe his brothers' reactions to Binyamin during a meal in his living quarters, ensuring the animals were slaughtered according to Jewish law. The Midrash emphasizes performing acts of kindness and observing God's commandments, while the suffering of Joseph's brothers was a consequence of their previous actions. The prince of Ephrayim offered on the Sabbath due to Joseph's observance, similar to other instances of apparent violations for God's command. Rabbi Shimon and Rabbi Yosei discuss the validity of slaughter based on Joseph's actions, as described in Targum Jonathan on Genesis 43:16.

Commentary

Joseph did not want to speak to his brothers until all others had left the room, bringing them into his living quarters for a meal to observe their reactions to Binyamin, having Menashe slaughter the animals according to Jewish law. The meal was scheduled at noon, a time when officials typically eat, and Joseph wanted to ensure that the guests were properly accommodated since his Egyptian family was small.

Rabbeinu Bahya, Bereshit 43:16:1

וטבוח טבח, “and have meat slaughtered.” Joseph commanded Menashe his eldest son to do the slaughtering seeing that the sons of Yaakov were careful not to eat meat which had not been slaughtered in accordance with Jewish law.

Rabbeinu Bahya, Bereshit 43:16:2-3

והכן, and prepare it.” This is either a reference to the removal of forbidden fat parts of the animal (חלב), or that he invited the brothers on the Sabbath eve to be his guests on the Sabbath. The word הכן is used in such a context in Exodus 16,5 where the Israelites are instructed to make preparation on Sabbath eve for consuming the manna which fell on that day on the Sabbath. Bereshit Rabbah 92,4 also states that the word הכן is invariably used with preparations for the Sabbath. The use of the word הכן here would prove that Joseph observed the Sabbath prior to it having been legislated for the Jewish people. בצהרים, “at noon.” This is the time when ministers and highly placed officials eat their principal meal. They waited until that hour as they were preoccupied with various aspects of their service to the public. Solomon referred to people who eat early in the morning when he wrote in Kohelet 10,16: "Woe to you, O land, whose king acts as an adolescent, and whose ministers dine in the morning.” At the same time, Solomon praises the ones who eat their meal at noon — (compare verse 17 in the above chapter of Kohelet).

Radak on Genesis 43:16:1

בצהרים. At midday, the hour of day at which princes, judges, the nobility, all people who look after public affairs consume their main meal, as we know from Kohelet 10,17 ושריך בעת יאכלו, “and your ministers eat at a proper time.” Joseph belonged to this category of people, seeing that all public affairs were under his control.

Rashi on Genesis 43:16:1

וטבח טבח והכן AND SLAUGHTER THE BEASTS AND MAKE READY — The Hebrew is the same as ולטבח טבח ולהכין (infinitives) “and to slaughter… and to prepare”. The word וּטְבֹחַ is not an imperative, for this should be וּטְבַח (as from שָׁלַח the imperative is שְׁלַח).

Rashi on Genesis 43:16:2

בצהרים AT NOON — This word is rendered in the Targum by בשירותא which in Aramaic denotes the first meal during the day ; in old French disner. It occurs frequently in the Talmud: (Taanit 11a, lib) “He threw the dog שירותיה his meal; (Berakhot 39b) “he cut bread for the whole of שירותא his meal.” But wherever צהרים means noon it is translated in the Targum by טיהרא.

Rav Hirsch on Torah, Genesis 43:16:1

Daß Josef sich nicht sogleich zu erkennen gab, war um so motivierter, als er Benjamin sah und nicht wissen konnte, ob er dem Vater nicht vielleicht geraubt worden. Er musste sie vielmehr erst durch Benjamins Zurückhaltung auf die Probe stellen.

Rav Hirsch on Torah, Genesis 43:16:2

צהר .צהרים eigentümlich verwandt mit צער, gering, beschränkt sein. Daher vielleicht צהר nicht Glanz, Schein, Strahl, sondern vielleicht jene Helle, in welcher jedes Wesen in den schärfsten Umrissen, somit in den beschränktesten, engsten Grenzen seiner Gestalt dasteht, wo auch das Kleinste in seiner Geschiedenheit sichtbar ist. Nach der Verschiedenheit dieser Erkennbarkeit der Gegenstände werden ja die verschiedenen Tageszeiten ערב ,בקר ,ליל genannt. Daher denn auch הנהר, sich klar der Grenzen seiner Befugnisse bewusst halten, sich in schärfstem Lichte sehen; sich warnen lassen, sich in acht nehmen. צהרים eine verständigere Bezeichnung als Mittag; Mittag ist nur ein Punkt. Kein Mensch speist zu Mittag. Allein bis zum Mittag überwindet das Licht immer mehr die Nacht, von da immer mehr die Nacht das Licht. צהרים ist die Stunde, die zur Hälfte von dem aufsteigenden, zur anderen Hälfte von dem absteigenden Lichte ausgefüllt wird.

Sforno on Genesis 43:16:1

ויאמר לאשר על ביתו, he himself did not want to speak to his brothers until all the other people present had left the room, in order for him to have more time to speak to them.

Sforno on Genesis 43:16:2

הבא את האנשים הביתה, into the living quarters as opposed to the offices reserved for official functions. Up until now Joseph had been in a location where he conducted state business.

Sforno on Genesis 43:16:3

כי אתי יאכלו, he invited them to a meal in order to observe how they related to Binyamin, and to test them how they would react when he would shower gifts of so much greater value on Binyamin

Siftei Chakhamim, Genesis 43:16:1

טבוח is not an imperative for then it should have said וטבח. And then it would be like (Shemos 4:4): שלח ידך (Stretch out your hand), and (Shemos 9:19): שלח העז (Now send word and gather), which are imperatives.

Siftei Chakhamim, Genesis 43:16:2

Which, in Aramaic, means the first meal... I.e., in the morning. Onkelos does not explain צהרים here as he does elsewhere because people usually eat at the fourth hour, [the middle of the morning]. Even Torah scholars, [who wait the longest,] usually eat at the beginning of the sixth hour, [an hour before noon] — as it says in Shabbos 10a.

Steinsaltz on Genesis 43:16

Joseph saw Benjamin with them. Perhaps Joseph recognized his maternal brother, and even if his features had changed greatly over the years, he could safely have assumed that the new arrival was their younger brother. And he, Joseph, who had his own palace, complete with attendants and servants, said to the one in charge of his house: Bring the men to me to the house, and slaughter animals and prepare, as the men shall dine with me at noon. They will be my guests. Since Joseph’s Egyptian family was small, when a large group of guests arrived it was necessary to take them into account when planning the meal.

Tze'enah Ure'enah, Miketz 85

“When Joseph saw Benjamin with them” [43:16]. When the brothers came to Joseph, he saw Benjamin. Joseph said to his clerk, bring all the men to my house. He immediately commanded Menashe that he should slaughter hens, geese, and sheep, since the children of Jacob do not eat without slaughter and inspection. He also commanded that they should porge the veins from the meat, as is the custom among Jews. (Bahya, Genesis, 43:16.)

Tze'enah Ure'enah, Miketz 86

“For the men will dine with me at noon” [43:16]. Bahya writes here. Ministers and judges eat at noon, since they do not have the time to eat in the morning. Therefore, Joseph said: the men should also eat with me at noon. (Bahya, Genesis, 43:16.)

Midrash

The Midrash discusses various biblical figures and their actions, such as Joseph's observance of the Sabbath before it was given and the reward he received for it, as well as Abraham's hospitality towards angels and how it was repaid to his descendants. The text emphasizes the importance of performing acts of kindness, charity, and observing God's commandments, highlighting the virtues of loving and honoring one another. Additionally, it explores the significance of recognizing and serving God, as seen through the actions of Joseph and Abraham.

Bamidbar Rabbah 14:2

“On the seventh day…” – that is what is written: “Who preceded Me? I will pay…” (Job 41:3). Rabbi Tanḥum ben Rabbi Abba said: One who has no property but performs acts of charity and kindness; one who has no children but pays the wages of Bible teachers and Mishna teachers; one who does not have a house but prepares a mezuza , one who has no garment but prepares ritual fringes; one who has no sons but circumcises; one who prepares books and lends them to others, the Holy One blessed be He says: This one preceded and fulfilled My mitzvot before I provided him with the means to fulfill them; I must pay, give him money and children who will read these books. That is, “Who preceded Me” – to perform a mitzva; and I will pay his reward. Why? It is because I lack nothing, as the world and all its contents are Mine. That is why it is stated: “Everything beneath the heavens is Mine” (Job 41:3). Another matter: “Who preceded Me? I will pay” (Job 41:3) – it is speaking of Abraham, who recognized the Holy One blessed be He on his own, just as it is written: “A wayward [sug] heart will be sated from its ways…” (Proverbs 14:14).What is, “a wayward heart will be sated from its ways”? Rabbi Abba bar Kahana said: It is a heart that is filled with dross [sigim]; it is destined to be sated because of its ways. (It will not rise to spiritual heights.) “But a good man will be above him” (And will rise to spiritual heights.) (Proverbs 14:14) – this is Abraham, who recognized the Holy One blessed be He on his own. There was no person who taught him how to recognize the Holy One blessed be He; rather he did so on his own. This is one of four people who recognized the Holy One blessed be He on their own. Job recognized the Holy One blessed be He on his own; from where is it derived? It is as it says: “From my practice I treasured the sayings of His mouth” (Job 23:12). Hezekiah king of Judah, too, recognized the Holy One blessed be He on his own; from where is it derived? It is as it is written in his regard: “He will eat butter and honey, by his knowledge, spurning the bad and choosing the good” (Isaiah 7:15). The messianic king recognized the Holy One blessed be He on his own. Likewise, Abraham, the Holy One blessed be He said to him: ‘The upper world and the world below are Mine,’ just as it says: “Everything beneath the heavens is Mine” (Job 41:3), and it says: “The earth and all its contents are the Lord’s” (Psalms 24:1). ‘You caused My name to be known in the world; as you live, I will grant you the upper world and the world below, as it is stated: “He blessed him, and he said: Blessed is Abram to God, the Most High, Master of heaven and earth” (Genesis 14:19). That is, “who preceded Me? I will pay.” Why? It is because “everything beneath the heavens is Mine.” Another matter: “Who preceded Me? I will pay” (Job 41:3) – Rabbi Elazar ben Rabbi Ḥiyya said: Everything that Abraham performed for the ministering angels, the Holy One blessed be He repaid his descendants upon their exodus from Egypt, and He is destined to give them in the future. You find regarding Abraham: “Please, let a little water be taken” (Genesis 18:4). The Holy One blessed be He, too, repaid his descendants: “I will take you for Me” (Exodus 6:7) – corresponding to “Please, let [a little water] be taken.” Rabbi Yoḥanan said: I have derived only regarding this world, regarding the future, from where is it derived? “The peoples will take them and bring them to their place” (Isaiah 14:2). Regarding Abraham it is written: “A little water,” and the Holy One blessed be He provided water for his descendants upon their exodus from Egypt: “You shall strike the rock, and water will emerge from it” (Exodus 17:6). Regarding the future, from where is it derived? “For the Lord your God is bringing you to a good land, a land of streams of water…” (Deuteronomy 8:7). Regarding the Messianic Era, from where is it derived? “There will be pools and streams of water on every lofty mountain and on every high hill” (Isaiah 30:25). Likewise, “I will open rivers on the bare hills” (Isaiah 41:18). Regarding Abraham it is written: “Wash your feet” (Genesis 18:4). The Holy One blessed be He granted it to his descendants upon their exodus from Egypt: “I washed you in water” (Ezekiel 16:9). And in the Land of Israel: “Wash, purify yourselves” (Isaiah 1:16). Regarding the future, from where is it derived? “When the Lord will have washed [the excrement of the daughters of Zion]” (Isaiah 4:4). Regarding Abraham it is written: “And recline beneath the tree” (Genesis 18:4), as he crafted a booth [sukka] for them. The Holy One blessed be He crafted booths for his descendants upon their exodus from Egypt: “That I had the children of Israel dwell in booths [basukot], [when I took them out of the land of Egypt]” (Leviticus 23:43). In the Land of Israel: “You shielded [sakota] my head on the day of battle” (Psalms 140:8). What is “the day of battle? It is the day of the arming of the thirty-one kings. Regarding the future, from where is it derived? “And a booth [sukka] will be for shade in the day…” (Isaiah 4:6). That is, “who preceded Me? I will pay…”(Job 41:3). Likewise it says: “Cast your bread upon the water, for after many days [you will find it]” (Ecclesiastes 11:1). Another matter: “Who preceded Me? I will pay” (Job 41:3) – it is speaking of Joseph, as he preceded and observed the Shabbat before it was given: “Slaughter an animal and prepare it” (Genesis 43:16). Rabbi Yoḥanan said: It was the day before Shabbat. “And prepare” is nothing other than for Shabbat, as it is stated: “It will be on the sixth day, they shall prepare…” (Exodus 16:5). The Holy One blessed be He said: Joseph, you observed the Shabbat before the Torah was given, as you live, your descendant will present his offering on Shabbat, when an individual does not present an offering. But it is incumbent upon Me to readily accept his offering. That is, “who preceded Me? I will pay.” From where is it derived that this is so? It is from what is stated regarding this matter: “On the seventh day, prince of the children of Ephraim…”

Bereshit Rabbah 92:4

“The men took that gift, and they took in their hand double the silver, and Benjamin, and they arose, and they went down to Egypt, and stood before Joseph” (Genesis 43:15). “Joseph saw Benjamin with them, and he said to the one in charge of his house: Bring the men to the house and slaughter and prepare, as the men shall dine with me at noon” (Genesis 43:16). “The men took…Joseph saw…with them…and prepare [vehakhen]” – prepare is for nothing other than Shabbat, just as it says: “It will be on the sixth day, they shall prepare…” (Exodus 16:5). This is to say that Joseph observed the Shabbat before it was given. “The man did as Joseph said, and the man brought the men to Joseph's house” (Genesis 43:17). “The men were afraid when they were brought to Joseph's house; they said: We have been brought on the matter of the silver that was restored before to our sacks, to falsely accuse us, and attack us, and take us as slaves, and our donkeys” (Genesis 43:18). “They approached the man in charge of Joseph's house, and they spoke to him at the entrance of the house” (Genesis 43:19). “The man did…The men were afraid…They approached the man” – it teaches that he was pushing them inside, and they were pushing him outside. “They said: Please my lord, we initially descended to acquire food” (Genesis 43:20). “We…descended” – it is a descent for us. In our land, we would support others, now we need your support. “He said: Peace be with you, fear not; your God, and the God of your father, gave you hidden treasure in your sacks; your silver came to me. And he took Simeon out to them” (Genesis 43:23). “He said: Peace be with you, fear not” – whether it is due to your merit or due to the merit of your fathers. “Your God…gave you hidden treasure…” – in any case, “your silver came to me.” “He took Simeon out to them” – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: He rendered him like a cruse of oil when he incarcerated him, (A cruse of oil is wide on the bottom. So too, Simeon had grown fat due to the large quantity of food with which he was provided (Etz Yosef; see Bereshit Rabba 91:8). ) as it is written: “And incarcerated him before their eyes” (Genesis 42:24). “They prepared…Joseph came…” (Genesis 43:25–26).

Mekhilta DeRabbi Yishmael, Tractate Vayehi Beshalach 1:14

In what lies in the other ark it is written (Exodus 20) "I am the L–rd your G–d," and of Joseph it is written (Genesis 50:19) "Am I in the place of G–d?" In what lies in this ark it is written (Exodus 20) "There shall not be before you any other gods," and of Joseph it is written (Genesis 42:18) "It is G–d whom I fear." (Exodus 20) "You shall not take the name of the L–rd your G–d in vain." And of Joseph it is written (Genesis 42:15) "By the life of Pharaoh," (Joseph not swearing by "the life" of the L–rd.) (Exodus 20) "Remember the Sabbath day." Joseph (Genesis 42:16) "slaughter an animal and prepare it," "prepare" alluding to Sabbath eve, it being written here "prepare," and elsewhere (Exodus 16:5) "And it shall be on the sixth day that they shall prepare." (Exodus 20) "Honor your father." Joseph (Genesis 37:13) "And Israel said to Joseph: Are your brothers not grazing (the sheep) in Shechem? Go, and I will send you to them. And he said to him: Here I am" (at your service). Joseph knew that his brothers hated him, but he would not transgress the words of his father. (Exodus 20) "You shall not kill." He did not kill Potiphar (even though he could have.) (Exodus 20) "You shall not commit adultery." He did not commit adultery with the wife of Potiphar. (Exodus 20) "You shall not steal." He did not rob Pharaoh, viz. (Genesis 47:14) "And Joseph collected all of the money, etc." (Exodus 20) "You shall not testify falsely against your neighbor." Joseph did not tell his father what his brothers had done to him. Now does this not follow a fortiori, viz.: If he did not testify (against them) even truthfully, how much more so, falsely! (Exodus 20) "You shall not covet." He did not covet Potiphar's wife. It is written (Leviticus 19:17) "Do not hate your brother in your heart." And of Joseph it is written (Genesis 50:21) "And he counseled them and he spoke to their hearts." It is written (Leviticus 19:18) "You shall not take revenge and you shall not bear a grudge," and (in respect to Joseph, Genesis 50:20) "And you contemplated evil against me, but G–d contemplated it for the good." (Leviticus 25:36) "And let your brother live with you." (Genesis 47:12) "And Joseph sustained his father and his brothers, etc."...

Midrash Tanchuma Buber, Nasso 33:1

[Another interpretation (of Numb. 7:48:) ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM, ELISHAMA BEN AMMIHUD.] R. Meir and R. Joshua ben Qorhah were interpreting the names. Elishama : "He (Joseph) heeded (shama') my God (Eli)," and he did not heed his mistress. BEN AMMIHUD means: He was "with me ('immi)" but was not with her. (Cf. the parallel in Tanh., Numb. 2:28: “AMMIHUD (‘MYHWD) means: ‘His glory (HWDW)’ was ‘with me (‘MY)’ and not with another.”) Similarly also in the case of (Numb. 7:54:) GAMALIEL BEN PEDAHZUR , Joseph said: [Gamaliel] : "God (El) has recompensed (gamal)" my people with a good recompense (gemulim). Ben Pedahzur (PDHTsWR) means: "A rock (TsWR) redeemed" (PDH)" him. And who brought it about for him (according to Ps. 18:21–22 [20–21])? THE LORD REWARDED ME ACCORDING TO MY RIGHTEOUSNESS; ACCORDING TO {MY PURITY} [THE PURITY OF MY HANDS] …. R. Samuel bar Abba said: What is the meaning of ACCORDING TO {MY PURITY} [THE PURITY OF MY HANDS]? According to the purity of my hands, because I was pure through good works. (yTa’an. 3:12 (or 10) (67a.) (Ps. 18:21 [20]:) THE LORD REWARDED ME. How? When someone is poor, he trusts in the Holy One; but when he is wealthy, he trusts in his wealth and has no fear . (Cf. Mark 10:25 // Matthew 19:24 // Luke 22:25.) However, when Joseph was a slave, he feared the Lord. When his mistress enticed him with words, he said to her (in Gen. 39:9): THEN HOW SHALL I DO THIS GREAT EVIL AND SIN AGAINST GOD? Also when he became king he continued in fear , as stated (in Gen. 42:18): FOR I FEAR GOD. And when his brothers came down to him a second time (according to Gen. 43:16): WHEN JOSEPH SAW WITH THEM, … SLAUGHTER AND PREPARE (wehakhen) AN ANIMAL, FOR THE MEN WILL EAT WITH ME AT NOON. (Because this verse uses the word, wehakhen, and because the same word also occurs in Exod. 16:5, it is assumed that the conditions of Exod. 16:5 apply here to Gen. 43:16.) Now surely it is not customary for kings to {eat} [prepare] one day ahead for the next. R. Johanan said: It was the Sabbath, and he had merely prepared for the Sabbath day, as stated (in Exod. 16:5): THAT WHEN THEY PREPARE WHAT THEY BRING, . (Mekhilta deRabbi Ishmael, Beshallah, 1; Numb. R. 14:2; TDER 24 (or 26), p. 131.) The Holy One said to him: You have kept the Sabbath before it was given. By your life I will have the son of your son offer on the Sabbath day, as stated (in Numb. 7:48): ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM.

Midrash Tanchuma, Nasso 28:1

(Numb. 7:48:) “On the seventh day it was the prince of the Children of Ephraim.” This text is related (to Ps. 60:9), “Gilead is Mine and Manasseh is Mine; Ephraim also is My chief stronghold; Judah is My scepter.” Resh Laqish said, “If the idolaters should say to you that the Holy One, blessed be He, does not enliven the dead, say to them, ‘See here, Elijah bears witness that I enlivened the dead through his hand.’ (Cf. Numb. R. 14:1.) Ergo (in Ps. 60:9), ‘Gilead is mine,’ as Elijah was of the inhabitants of Gilead. (Ibid., cont.:) ‘And Manasseh is Mine.’ If they should say to you that the Holy One, blessed be He, does not receive repentant sinners, say to them, ‘See here, Manasseh bears witness that I received him through repentance, since it is stated (in II Chron. 33:13), “When he (i.e., Manasseh) prayed unto him, He (i.e., the Holy One, blessed be He,) granted his request, heard his [entreaty,] and restored him to Jerusalem and to his kingdom […].”’ Ergo (in Ps. 60:9), ‘and Manasseh is Mine.’ (Ibid., cont.:) ‘Ephraim also is My chief stronghold.’ And if they say to you that the Holy One, blessed be He, does not attend to (pqd) barren women, say to them, ‘See here, Elkanah of Mount Ephraim bears witness that I attended to (pqd) his wife Hannah, as stated (in I Sam. 2:21), “For the Lord visited (pqd) hannah; [so she conceived and bore three sons and two daughters].”’ (Ibid., cont.:) ‘Judah is my scepter.’ If they say to you that the Holy One, blessed be He, does not rescue from the fire, say to them, ‘See here, Hananiah and his friends bear witness that I rescued them from the fire, as stated (in Dan. 1:6), “Now among those from the Children of Judah were Daniel, Hananiah, Mishael, and Azariah.”’ Ergo (in Ps. 60:9), ‘Judah is my scepter.’” Another interpretation (of Ps. 60:9), “Gilead is Mine”: If someone says to you, “Why did Elijah build an altar up on Mount Carmel and sacrifice on it, when the Temple existed at that time? For Moses has said (in Lev. 17:3–4), ‘If any single person from the house of Israel slaughters [an ox, a lamb or a goat in the camp]…, And does not bring it unto the entrance of the tent of meeting [to offer a sacrifice to the Lord before the Tabernacle of the Lord, blood guilt shall be imputed to that person],’” say to him, “Everything that Elijah did, he did for the name of the Holy One, blessed be He, and by divine command. (yTa‘an. 2:8 (65d); Lev. R. 22:9.) It is so stated (in I Kings 18:36), ‘And it came to pass at the time of the offering of the oblation (minhah), the prophet Elijah drew near and said […, and that I have done all these things at Your bidding].’” Ergo (in Ps. 60:9), “Gilead is Mine.” (Ibid., cont.:) “And Manasseh is Mine.” If someone says to you, “Why did Gideon sacrifice in a high place (bamah); see here, it was forbidden because there was Shiloh in existence?” [In answer to this question,] R. Abba bar Lahana said, “Gideon did seven [unlawful] things: (yMeg. 1:14 (or 12) (72c); Zev. 14:6; M. Sam. 13; see Tem. 28b-29a.) (1) He sacrificed a bull which had been worshipped, (2) a bull which had been set aside (for idolatry), (3) he built an altar, (4) he cut wood [for it] from the asherah, (5) he sacrificed at night, (6) without the high priest, and (7) he was among idol-serving priests. Yet whatever he did, he did by divine command. It is so stated (in Jud. 6:25-26), ‘And it came to pass during that night that the Lord said to him, “Take the bull ox that belongs to your father […]”’” Ergo (in Ps. 60:9), “and Manasseh is Mine.” (Ibid., cont.:) “Judah is my scepter.” If someone says to you, “See here, David transgressed against a negative commandment,” (Buber, n. 147, suggests that the allusion is to the Bathsheba incident (II Sam. 11). This interpretation is suggested by citation of Ps. 51:15 which follows, since according to the introduction of this Psalm, David wrote it when Nathan came to him to condemn him for the Bathsheba affair. Cf. also Numb. R. 14:1, which alludes in this context to David building an altar and offering sacrifices on a high place (II Sam. 24:18-25 // I Chron. 21:18-26).) the Holy One, blessed be He, said, “Say to him, ‘David taught the penitents, like a scribe teaching children.’” It is so stated (in Ps. 51:15), “Let me teach transgressors your ways and the sinners shall return unto You.” Ergo (in Ps. 60:9), “Judah is My scepter. (Ibid.:) “Ephraim also is My chief stronghold.” If someone says to you, “Why did Joshua profane the Sabbath in Jericho,” say to him, “He acted on divine command.” It is so stated (in Joshua 6:2), “Then the Lord said unto Joshua, ‘See, I have given Jericho into your hand […].’” It is also written (in vss. 3-4), “So you shall go around the city […]; thus shall you do for six days. And seven priests […]; but on the seventh day you shall go around the city seven times, [and the priests shall blow on the shofars].’” And how is it shown that it was on the Sabbath? In that there are never seven days without a Sabbath. (See yShab. 1:3 or 8 (4ab); Gen. R. 14:10; Seder Olam Rabbah 11.) Ergo, “Ephraim also is My chief stronghold.” Now Joshua did yet another thing on his own initiative, which was not told to him. When Jericho was conquered, it was Sabbath. He said, “All of the Sabbath is holy, so whatever we conquer on the Sabbath will be holy to the Lord, as stated (in Josh. 6:19), “But all the silver and gold, and vessels of bronze and iron, are holy to the Lord […].” R. Berekhyah the Priest Berabbi said, “He treated it like a city condemned (for idolatry), and in the case of a city condemned (for idolatry) it is forbidden [to derive] benefit [from it]. Thus it is stated (in Deut. 13:17), ‘and you shall burn with fire the city with all its plunder, wholly for the Lord your God.’” R. Judah bar Shallum the Levite said, “[Joshua] taught Israel what the Holy One, blessed be He, said to Israel (in Numb. 15:20), ‘You shall set aside the first of your dough [as a hallah offering].’ Joshua said, ‘In as much as we conquered it first, we shall dedicate all its booty to the most high.’ The Holy One, blessed be He, said, ‘In as much as you have done so, see, your offering is supporting your tribe and overriding the Sabbath.’ Thus it is stated (in Numb. 7:48), ‘On the seventh day it was the prince of the Children of Ephraim (who made the offering).’” This text is related (to Eccl. 8:4–5), “For a king's word is supreme […]. Whoever observes a commandment shall not know anything evil.” And so it says (in II Sam. 23:3), “The God of Israel has spoken; the Rock of Israel has said to me, ‘One who governs over a person, who governs righteously the fear of God.” And who is the one who governs over his [evil] drive. (See above, Gen. 5:6.) One who does the will of the Omnipresent. And who is this? This was Joseph, the father of [Ephraim], the father of the father of Joshua ben Nun. What is written about him (in Gen. 39:7–8)? “And it came to pass after these things that his master's wife cast her eyes upon Joseph […]. But he refused […].” The Holy One, blessed be He, said to him, “You did not heed her. By your life, I am making you king over Egypt. Then they all shall obey you, as stated (in Gen. 41:55), “then Pharaoh said to all Egypt, ‘Go unto Joseph.’” It also says (in vs. 40), “You shall be over my house,” and the children of my palace (Lat.: praetorium; Gk.: praitorion.) shall do nothing without your consent. So it says (in Gen. 42:6), “Now Joseph was the governor over the land.” Because he governed his [evil] drive, he became governor over the land. (Gen. 39:2:) “And he was a successful man. It was only necessary to say "righteous man." Why is “successful man,” written? The Holy One, blessed be He, said to [Joseph], “You achieved what the first Adam did not achieve.” (I.e., unlike Adam, Joseph resisted temptation and overcame his evil drive.) Successful (rt.: tslh) simply means achievement. Thus it is stated (in II Sam. 19:18), “and they crossed (rt.: tslh) the Jordan ahead of the king.” (The context is the successful return of King David to Jerusalem after his forces had achieved the defeat of Absalom. Cf. also Gen. R. 86:4.) The Holy One, blessed be He, said to him, “No sacrifice by an individual overrides the Sabbath; yet by your life, the sacrifice by your son (Ephraim) will override the Sabbath, because of the good work (mitswah) that you did (in resisting temptation).” Ergo (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim, Elishama ben Ammihud.” R. Azariah said, “The Holy One, blessed be He, said to him, [i.e.] to Joseph, ‘You have kept the commandment (mitswah) (from Exod. 20:13 = Deut. 5:17), of “You shall not commit adultery.” So you have fulfilled the Torah before I gave it. By your life, no tribe shall come between your two sons with a sacrifice. Instead (according to Numb. 7:48) Ephraim [shall bring an offering] on the seventh day; and (according to Numb. 7:54) Manasseh, on the eighth day.’” R. Meir and R. Joshua ben Qorhah were interpreting the names, “Elishama [means], he (Joseph) heeded (shama') my God (Eli), and he did not heed his mistress. Ben Ammihud (‘MYHWD) means, His glory (HWDW) was with me (‘MY) and not with another. Similarly also in the case of (Numb. 7:54), Gamaliel ben Pedahzur [prince of the Children of Manasseh, means that] Joseph said, God (El) has recompensed (gamal) my people with a good recompense (gemulim).’ Ben pedahzur (pdhtswr) means, the Rock (tswr) redeemed (pdh) me from my distress of the prison. And so is it written (according to Ps. 18:21), ‘The Lord rewarded me according to my righteousness; according to the purity of my hands…’” R. Samuel bar Abba said, “What is the meaning of ‘according to the purity of my hands?’ According to the purity of my hands, because I was pure through good works.” (yTa’an. 3:12 (or 10) (67a).) (Ps. 18:21:) “The Lord rewarded me.” How? When someone is poor, he trusts in the Holy One, blessed be He; but when he [becomes] wealthy, he trusts in his wealth and has no fear of [God]. However, when Joseph was a slave, he feared the Lord. When his mistress enticed him with words, he said to her (in Gen. 39:9), “then how shall I do this great evil and sin against God?” Also when he became king he added [to his] fear [of the Holy One, blessed be He], as stated (in Gen. 42:18), “And Joseph said to them on the third day, ‘Do this and live, for I fear God.’” And when his brothers came down to him a second time (according to Gen. 43:16), “When Joseph saw Benjamin with them, [he said… ‘Slaughter and prepare (wehakhen) an animal, for the men will eat with me at noon].’” (Because this verse uses the word, wehakhen, and because the same word also occurs in Exod. 16:5, it is assumed that the conditions of Exod. 16:5 apply here to Gen. 43:16.) Now surely it is not customary for kings to prepare [food] one day ahead for the next. R. Johanan said, “It was the Sabbath, as stated (in Gen 42:16, ‘and prepare.’ And prepare only means [preparation for] the Sabbath, as stated (in Exod. 16:5), ‘And it shall come to pass on the sixth day, that when they prepare.’” (Mekhilta deRabbi Ishmael, Beshallah, 1; Numb. R. 14:2; TDER 24 (or 26), p. 131.) The Holy One, blessed be He, said to him, “You have kept the Sabbath before it was given. By your life, I will have the son of your son offer [his sacrifice] on the Sabbath day, as stated (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim.”

Shir HaShirim Rabbah 8:1:1

“If only you were like a brother to me, who suckled the breasts of my mother. I would find you outside; I would kiss you, yet they would not despise me” (Song of Songs 8:1). “If only you were like a brother to me” – like what brother? Like Cain to Abel? Cain killed Abel, as it is stated: “Cain arose against Abel his brother, and killed him” (Genesis 4:8). Rather, like Ishmael to Isaac? Ishmael hated Isaac. Rather, like Esau to Jacob? But it is stated: “Esau hated Jacob” (Genesis 27:41). Rather, like Joseph’s brothers to Joseph? They hated him, as it is stated: “His brothers were jealous of him” (Genesis 37:11). Like what brother? “One who suckled the breasts of my mother” – that is to say like Joseph to Benjamin, who loved him wholeheartedly, as it is stated: “Joseph saw Benjamin with them” (Genesis 43:16). (As the story unfolds, the verse states that Joseph wept when he saw Benjamin (Genesis 43:30).) “I would find you outside; I would kiss you”; “outside” – this is the wilderness, which is outside the settled area. “I would kiss you” – regarding two brothers who kissed each other, and these are Moses and Aaron, as it is stated: “He went, and he met him at the mountain of God, and he kissed him” (Exodus 4:27). “They would not despise me” – Rabbi Pinḥas said: There was an incident involving two siblings, one of whom was in Meron and one in Gush Ḥalav. The house of the one who lived in Meron caught fire. His sister from Gush Ḥalav came and began hugging, embracing, and kissing him, and saying: This does not demean me, as my brother was in dire straits and was delivered from them.

Tanna DeBei Eliyahu Rabbah 26:1

This is what God said to Israel: My children what do I seek from you? I seek no more than that you love one another, and honor one another, and that you have awe for one another

Musar

The suffering experienced by Joseph's brothers was a result of their sitting down to eat bread before selling Joseph, as seen in the episode where they brought Benjamin before Joseph, thinking it would satisfy his demand. However, Joseph insisted they dine with him, leading to suspicion of theft and the eventual consent to become slaves, highlighting the consequences of their actions.

Shemirat HaLashon, Book II 12:9

And now let us see the suffering that came to them from Heaven because of the bread, their sitting down to eat bread [(before selling Joseph)]. For when they brought Benjamin and stood him before Joseph, they thought that they had thereupon satisfied his demand, and that he would permit them to return home. But it was not to be so, as it is written (Bereshith 43:16): "And Joseph saw Benjamin with them, and he said to the overseer of his house: 'Bring these men into the house, and [see to it] to slaughter something (for a meal) and prepare it, for with me will these men dine.'" And, later, (Ibid. 25): "…for they heard that they would eat bread there," and (Ibid. 18): "And the men were afraid, for they were brought into the house of Joseph. And they said: 'It is because of the money that was returned to our sacks … and to fall upon us, and to take us as slaves." And (Ibid. 31): "And he said; 'Place bread.'" (Ibid. 33): "And they sat before him, the first-born according to his seniority, etc." And, similarly, the entire episode of the goblet, everything centering around the meal, where they saw the goblet by which he divined. For if he had not invited them to dine with him and to see the goblet, they could not in the end have been suspected of theft, and undergone the great suffering [which followed] whereby they all consented to become slaves.

Quoting Commentary

The prince of the tribe of Ephrayim was honored to present his offering on the Sabbath because his ancestor Joseph had observed the Sabbath before it was required, as seen in Genesis 43:16. This is similar to other instances in which individuals, such as Elijah, Gideon, Joshua, and David, seemingly violated Torah commandments but did so at God's command, teaching others the possibility of repentance. This is exemplified in Psalms 51:15. The Talmud also discusses how David's misconduct with Bat Sheva served as a lesson in repentance for individuals and communities.

Da'at Zekenim on Numbers 7:48:1

ביום השביעי נשיא לבני אפרים, “on the seventh day (it was the turn) the prince of the tribe Ephrayim.” This day was the Sabbath, as the first day of these inaugural offerings was presented on the first day of the week, to symbolise the day on which G–d began to create the universe we live in. Seeing that the original Joseph had been observing the Sabbath, long before it had become designated a day of rest for the Jewish people, a descendant of his was honoured by presenting his offering on that day. The sages deduce the fact that Joseph observed the Sabbath from Genesis 43,16 in which the word, והכן, “he had prepared it,” appears an allusion to the fact that the animals he served his brothers had been slaughtered and prepared on the day before. The Torah, in Exodus 16,5, had instructed the Jewish people to prepare for the first Sabbath after the manna fell from heaven and to prepare their food from it before the onset of the Sabbath, seeing that they had received a double portion on that day. Normally, no offerings of individuals are allowed to be offered on the Sabbath. Seeing that the founding father of the tribe of Ephrayim had honoured the Sabbath when this had not been required, the Sabbath honoured him by allowing him to offer his sacrifice on that day. This is also recalled in Psalms 60,9: לי גלעד ולי מנשה ואפרים מעוד ראשי יהודה מחוקקי, “Gilead and Menashe would be Mine; Ephrayim My chief stronghold, Yehudah My scepter.” Rabbi Shimon ben Lakish said that if someone would question the right of Elijah the prophet to have built a private altar on Mount Carmel in his confrontation with the priests of the Baal during a period when this was absolutely forbidden, the psalmist answered that לי גלעד, “He did it at My command.” Rabbi Shimon be Lakish added: if someone were to tell you that Gideon performed seven acts all of which were violations of the Torah’s commandments, including building a private altar, sacrificing on it though he was not a priest, using wood from an idolatrous tree for firewood, etc; (compare Judges chapters 6-25-26) this is what the psalmist had in mind when he said: לי מנשה, Menashe is Mine, i.e. Gideon from the tribe of Menashe did all this at G–d’s instruction. If someone were to tell you that Joshua desecrated the Sabbath when he marched around Jericho for seven days in a row, one of which must have been the Sabbath, (Joshua 6, 3-4) all of this was done at the express command of Hashem It is therefore not so strange to read that G–d permitted the “desecration” of the Sabbath on this occasion by allowing the prince of the tribe of Ephrayim to present his inaugural offering on the Sabbath. This incident is referred to by the psalmist quoted earlier as: “Yehudah My scepter” יהודה מחוקקי. If someone were to tell you that David violated a negative commandment, G–d said that what David did was similar to what a scribe does when he inscribes (as an illustration what is forbidden to write on the Sabbath) The psalmist refers to this in Psalms 51,15, with the words: אלמדה פשעים דרכיך וחטאים אליך ישובו, “by my actions I teach the transgressors Your ways, and the sinners will return to You.” Midrash Tanchuma section 28, on our portion goes as far as quoting The Talmud in tractate Avodah zarah folio 4 where we find Rabbi Yochanan saying, quoting Rabbi Shimon bar Yochai having said: “if David became guilty of a gross misconduct in the episode with Bat Sheva, this had been allowed to happen only in order to teach the common people that it is possible to do penitence, both as an individual sinner, i.e. David, or, as in the case of the people sinning at the golden calf, for a community, to do penitence, without the world having come to an end for either that individual or that community.

Talmud

Rabbi Shimon holds that an ineffective slaughter is not considered an act of slaughter based on the verse in Genesis 43:16, which states that only a slaughter fit to render the meat permitted is considered valid. Rabbi Yosei, son of Rabbi Ḥanina, explains that Joseph exposed the place of slaughter and removed the sciatic nerve in the presence of his brothers to ensure the animals were slaughtered correctly, indicating that the sciatic nerve was forbidden to the descendants of Jacob even before the Torah was given.

Chullin 85a:12

The Gemara asks: And as for Rabbi Shimon, what is the reason he holds that an ineffective slaughter is not considered an act of slaughter? Rabbi Mani bar Pattish said: Rabbi Shimon derives his opinion from the verse: “Slaughter [tevo’aḥ] and prepare; for the men shall dine with me at noon” (Genesis 43:16). Just as there, the verse is referring to an act of slaughter that is fit to render the meat permitted, so too here, in the case of a mother and its offspring, only an act of slaughter that is fit to render the meat permitted is considered an act of slaughter.

Chullin 91a:21

And Rabbi Yosei, son of Rabbi Ḥanina, also said: What is the meaning of that which is written: “And when Joseph saw Benjamin with them, he said to the steward of his house: Bring the men into the house, and slaughter the animals, and prepare the meat; for the men shall dine with me at noon” (Genesis 43:16)? Joseph commanded his steward: Expose the place of the slaughter on the neck of the animal to them so that the brothers will know that it is being slaughtered correctly. “And prepare” teaches that Joseph instructed the steward to remove the sciatic nerve in their presence so that the brothers would know that it had been fully removed. The Gemara comments that this opinion is according to the one who said that the sciatic nerve was forbidden to the children of Jacob even before the Torah was given, when they still had the status of descendants of Noah.

Targum

Yoseif sees Binyamin and instructs the one in charge of his house to bring the men inside, slaughter an animal, remove the sinew, and prepare a meal for them to dine together at noon [Targum Jonathan on Genesis 43:16].

Onkelos Genesis 43:16

When Yoseif saw Binyamin with them he said to the one in charge of his house, Bring these men to the house. Slaughter an animal and prepare it, for these men shall dine with me at noon [the morning meal].

Targum Jonathan on Genesis 43:16

And Joseph saw Benjamin with them: and he said to Menasheh whom he had made superintendent over his house, Bring the men into the house, and unloose the house of slaughter, and take out the sinew that shrank, and prepare meat before them; for the man shall eat with me at the time of the noonjday meal.

וַיַּ֣עַשׂ הָאִ֔ישׁ כַּֽאֲשֶׁ֖ר אָמַ֣ר יוֹסֵ֑ף וַיָּבֵ֥א הָאִ֛ישׁ אֶת־הָאֲנָשִׁ֖ים בֵּ֥יתָה יוֹסֵֽף׃ 17 J The man did as Joseph said, and he brought the men into Joseph’s house.
Da'at Zekenim suggests the man who brought the men to Joseph's house was Joseph's son Menashe, highlighting the vulnerability of the men being alone in the man's private house. The sons of Jacob, with the help of the Lord, overpowered the kings and their armies, causing confusion and fear among them. Rashi contrasts the word "הָשַׁב" in Isaiah 42:22:3 with Genesis 43:17, noting a repetition of the word "brought" in Genesis 43:24:1 to emphasize the change in location. Onkelos and Targum Jonathan both state that the man brought the men to Joseph's house as instructed by Joseph in Genesis 43:17.

Commentary

Joseph's instructions were followed as the man brought the men to Joseph's house, with Da'at Zekenim suggesting that the man was Joseph's son Menashe, despite his young age, posing a challenge to the interpretation of when men are obligated to observe Torah commandments. Alshekh highlights the fear of the men being alone in the man's private house with no other officials present, leaving them vulnerable to his actions.

Alshekh on Torah, Genesis 43:17:1-4

The men were afraid. In the man’s private house there would be no other officials present and he would be free to do with them as he pleased.

Da'at Zekenim on Genesis 43:17:1

ויעש האיש כאשר אמר יוסף, “the man did as Joseph had said. According to our sages, the “man” was his older son Menashe, [who could not have been more than nine years old at the time. Ed.] This is difficult in light of Rashi’s commentary in the Talmud Avot chapter 5, that the rule that men have to observe the Torah’s commandments from the age of 13, is derived from Shimon and Levi, Joseph’s brothers when we calculate their ages at the time when they took their swords and killed the male population of the town of Sh’chem. (Genesis 34,25) If they were 13 at the time, it is clear that Menashe at this time could not have been older than nine years old. The Torah had spelled out that Joseph’s sons had been born before the onset of the famine. Seven years had elapsed since Joseph had married, seven good years and 2 years of famine. How could the Torah refer to Menashe as a “man” then? (Attributed to Rav Chayim who quoted Rabbi Eliezer avi ha-ezri.) The problem deserves further study.

Steinsaltz on Genesis 43:17

The man did as Joseph said, and the man brought the men to Joseph’s house.

Midrash

prepared to fight with all his might. And the Lord hearkened unto the prayer of Jacob and his sons, and he put great fear and terror into the hearts of the kings and their armies, causing confusion among them. The sons of Jacob, with the help of the Lord, overpowered the kings and their armies, and the kings fled in fear, leaving their possessions behind. Jacob and his sons were victorious, and the Lord delivered them from their enemies, showing that He was with them and would protect them. Thus, Jacob and his sons dwelt in the land of Canaan in peace, with the Lord's blessing upon them.

Bereshit Rabbah 92:4

“The men took that gift, and they took in their hand double the silver, and Benjamin, and they arose, and they went down to Egypt, and stood before Joseph” (Genesis 43:15). “Joseph saw Benjamin with them, and he said to the one in charge of his house: Bring the men to the house and slaughter and prepare, as the men shall dine with me at noon” (Genesis 43:16). “The men took…Joseph saw…with them…and prepare [vehakhen]” – prepare is for nothing other than Shabbat, just as it says: “It will be on the sixth day, they shall prepare…” (Exodus 16:5). This is to say that Joseph observed the Shabbat before it was given. “The man did as Joseph said, and the man brought the men to Joseph's house” (Genesis 43:17). “The men were afraid when they were brought to Joseph's house; they said: We have been brought on the matter of the silver that was restored before to our sacks, to falsely accuse us, and attack us, and take us as slaves, and our donkeys” (Genesis 43:18). “They approached the man in charge of Joseph's house, and they spoke to him at the entrance of the house” (Genesis 43:19). “The man did…The men were afraid…They approached the man” – it teaches that he was pushing them inside, and they were pushing him outside. “They said: Please my lord, we initially descended to acquire food” (Genesis 43:20). “We…descended” – it is a descent for us. In our land, we would support others, now we need your support. “He said: Peace be with you, fear not; your God, and the God of your father, gave you hidden treasure in your sacks; your silver came to me. And he took Simeon out to them” (Genesis 43:23). “He said: Peace be with you, fear not” – whether it is due to your merit or due to the merit of your fathers. “Your God…gave you hidden treasure…” – in any case, “your silver came to me.” “He took Simeon out to them” – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: He rendered him like a cruse of oil when he incarcerated him, (A cruse of oil is wide on the bottom. So too, Simeon had grown fat due to the large quantity of food with which he was provided (Etz Yosef; see Bereshit Rabba 91:8). ) as it is written: “And incarcerated him before their eyes” (Genesis 42:24). “They prepared…Joseph came…” (Genesis 43:25–26).

Sefer HaYashar (midrash), Book of Genesis, Vayishlach

And Jacob sent messengers at the same time to Esau his brother in the land of Seir, and he ‎spoke unto him words of prayer and supplication.‎‏ ‏And he commanded them saying: Thus shall ‎ye speak unto my lord, unto Esau: Thy servant Jacob saith thus: Let not my lord think that the ‎blessings wherewith my father hath blessed me was of any benefit to me. For I have ‎sojourned with Laban these twenty years and he hath deceived me, changing my wages ten ‎times as it hath already been stated unto my lord. And I have served him in his house a very ‎hard servitude until God saw my trouble, my servitude and the work of my hands, and he ‎granted me to find grace and mercy in his eyes, and afterwards I became possessed through ‎God’s kindness and his great mercy, of oxen and of asses, and of men servants and of maid ‎servants. And I am returning now to my land and my native place, to my father and mother ‎who are in the land of Canaan, and I am desirous to impart all these things to my lord in order ‎to find favor in the eyes of my lord, so that he may not think that I have acquired wealth by ‎reason of the blessings by which my father hath blessed me. And the messengers went unto ‎Esau and they met him on the boundary of the land of Edom, marching against Jacob with four ‎hundred men of the sons of Seir the Horite with their drawn swords. And Jacob's messengers ‎spoke unto Esau all that Jacob had told them concerning Esau. And Esau answered them in ‎pride and contempt, saying unto them: Verily I have heard of it and I have been correctly ‎informed of what Jacob hath done unto Laban. For Laban made him great and gave him his ‎daughters to wives; and he begat sons and daughters, and he increased greatly in possession ‎and wealth in Laban’s house. But as soon as he saw the abundance of his possessions and ‎wealth he fled from Laban's house with all that belonged unto him, carrying away Laban's ‎daughters from the presence of their father like captives taken by the sword, without telling ‎Laban a word about it. But Laban is not the only one whom Jacob hath treated in such a way, ‎for he hath done unto me after the same manner, and he hath supplanted me twice. And shall ‎I now be silent? And now behold I have come with my camp to meet him, and I will deal with ‎him according to the best of my mind. And the messengers returned unto Jacob saying: We ‎came to thy brother Esau and we spoke unto him according to all thou hast said, and such was ‎his answer unto us, and also he cometh to meet thee and four hundred men with him. And ‎when he heard the words which Esau had spoken to his messengers, Jacob was greatly afraid ‎and distressed. And Jacob prayed unto the Lord his God saying: Oh Lord, God of my fathers ‎Abraham and Isaac, thou hast said unto me at my departure from my father's house, saying: I ‎am the Lord, the God of Abraham thy father, and the God of Isaac, the land whereon thou ‎liest, to thee will I give it, and to thy seed. And behold I am with thee and will keep thee in all ‎places whither thou goest, and I will multiply thy seed as the stars of heaven, and I will cause ‎thy enemies to fall down before thee, and when they shall wage war against thee they shall ‎never prevail over thee. And I will bring thee back into this land in joy and gladness, with ‎children and with great wealth. And thou hast fulfilled thy words and thou hast given unto me ‎wealth and children and cattle, whatsoever the heart of thy servant wished for thou hast given ‎unto me, and whatsoever I asked for thou hast granted unto me, so that I was not wanting in ‎the least. And thou hast finally said unto me: Return unto thy country and thy kindred and I will ‎deal well with thee. And now behold I have fol lowed thy words and thou hast delivered me ‎from the hands of Laban, and shall I fall now into the hands of Esau who will smite me and the ‎mothers with the children? Oh deliver me, I pray thee, from the hand of my brother, from the ‎hand of Esau, and if there be no merit in me do it for the sake of Abraham and Isaac my father, ‎for I know that simply through grace and mercy have I obtained all this wealth. And behold, I ‎beseech thee now for the same reason to deliver me to day in thy kindness, and to answer ‎unto me.‎ And when Jacob had finished praying unto the Lord he divided the people that were with him, ‎and the flocks and the herds and the camels, into two bands. And he intrusted one half to the ‎care of Dameshek son of Eliezer, the servant of Abraham, for a camp with his children, and the ‎other half he put into the care of Elinos his brother, the son of Eliezer, for a camp with his ‎children. And he commanded them saying: Keep your camps at a distance from one another ‎and do not come near each other; and if Esau come to one company and smite it, then the ‎other company which is in the distance from it will escape him. And Jacob lodged there that ‎same night, and during the whole night he gave his servants orders and instructions ‎concerning the camp and the children. And the Lord listened unto Jacob’s prayer at that time, ‎and he was pleased to deliver Jacob from the hands of Esau his brother. And the Lord sent ‎four angels, from the angels on high, and they went before Esau and they came to him. And ‎these angels appeared in the sight of Esau and his people like two thousand men riding upon ‎horses and armed with all sorts of weapons, and they divided themselves into four bands ‎under four captains. And one of these camps marched toward Esau, and found him advancing ‎against his brother Jacob with four hundred men. And this camp ran against Esau and his men ‎and they were greatly alarmed and Esau fell for fright from his horse, and all his men scattered ‎and left him alone in that place, for they were greatly terrified; and the angelic camp shouted ‎after the routed band. And all the warriors exclaimed saying: Verily we are the servants of ‎Jacob the servant of God, and who is he that can oppose us? And Esau said unto them: Behold ‎my lord your master Jacob is my brother and I have not seen him these twenty years, and now ‎that I come to meet him, is it thus that I am treated by you? And the angels replied unto him ‎saying: As the Lord liveth, were it not for Jacob whom thou claimest to be thy brother, we ‎would not have left a remnant of thee and thy people, nay not even one man. And scarcely ‎had this camp departed from Esau and his men, and scarcely had Esau and his men advanced ‎about one league, when the second camp came over him with all sorts of weapons and they ‎did unto Esau and his men according to the manner of the first camp. And when they were ‎allowed to go on, behold the third camp came terrifying all the people and Esau fell again from ‎his horse in alarm, and the whole camp shouted wildly: Verily we are the servants of Jacob the ‎servant of God, and who is he that can oppose us? And Esau replied once more saying: Verily ‎Jacob my lord and your master is my brother. Behold I have not seen his face these twenty ‎years, and now, that I come to welcome him, you treat me in such a manner. And they ‎answered: As the lord liveth, were it not for Jacob whom thou claimest to be thy brother we ‎should not have left a remnant of thee and thy men, but on account of Jacob of whom ‎thousayest he is thy brother, we shall not interfere with thee nor with thy men. And the third ‎camp departed likewise, but Esau still continued his journey advancing with his men against ‎Jacob, when the fourth camp appeared and did unto Esau likewise according to what the ‎others had done unto him. And when Esau reflected over the misery which the four angels ‎had occasioned him and his men, he was in great fear of his brother, and he decided to go and ‎meet him in peace. And Esau concealed his hatred against Jacob, for fear of his own life, ‎because he thought that the four camps he met were the servants of Jacob. And Jacob lodged ‎that night in the camp with his servants, and he consulted with his servants and they decided ‎to give Esau a gift from all the property that he had with him.‎ And in the morning Jacob and his men arose and they selected a gift for Esau from the choice ‎of the cattle. And this is the number of the cattle which Jacob selected from his flocks and ‎herds for Esau his brother. And he selected four hundred and forty head from among the ‎sheep, and from the camels and asses thirty each, and fifty head of cattle. And he assorted the ‎cattle after its kind, and he divided all into ten droves and put them into the hands of ten of his ‎servants, every drove by itself. And he commanded them saying: Keep ye at a distance from ‎each other, and put a space be twixt drove and drove. And when Esau and those that are with ‎him meet you and ask of you, saying: Who are ye and whither do ye go and whose are those ‎before you? then you shall say unto him: We are the servants of Jacob who cometh to meet ‎Esau in peace; and behold Jacob also cometh behind us, and that which is before us is a ‎present sent from Jacob to Esau his brother. And when they shall say unto you: Why delayeth ‎he, being so far behind you, in coming to meet his brother and to see his face? then ye shall ‎answer: Verily he cometh cheerfully to meet his brother, yet he is behind us for he said: I will ‎appease him with the gift that goeth before me, and afterwards I will see his face; ‎peradventure he will accept it of me. So went the present ahead of Jacob on that day in the ‎hands of his servants, and he himself lodged that night with his company by the banks of the ‎brook Jabbok. And he rose up that night, and took his two wives and his two women-servants ‎and his eleven sons, and passed over the ford Jabbok. And when he had passed over the ‎brook, all belonging to him, Jacob was left alone; and a man met him and wrestled with him ‎until the breaking of the day, and the hollow of Jacob's thigh was out of joint as he wrestled ‎with him. And when the morning dawned the man left Jacob, and he blessed him and went his ‎way. And at dawn Jacob passed the brook and he halted upon his thigh. And the sun rose ‎upon him after passing the brook and he reached the place of the cattle and his children. And ‎they went on till mid-day with the present passing on before them. And Jacob lifted up his ‎eyes, and behold Esau was in the distance and with him many men, about four hundred of ‎them, and Jacob was greatly afraid of his brother. And Jacob hastened and divided his children ‎unto his wives and unto their two hand-maids, and Dinah his daughter he concealed in a chest ‎and delivered her into the hands of his servants. And he went ahead of his children and wives ‎to meet his brother, and he bowed down to the ground; seven times he bowed down until he ‎reached his brother. And the Lord caused Jacob to find favor and grace in the eyes of Esau and ‎his men, for the Lord hath hearkened unto Jacob’s prayer.‎ And the fear and terror of Jacob fell over his brother Esau; for Esau was in great fear of Jacob ‎on account of what the angels of God had done unto him, and Esau’s anger against Jacob ‎became turned into kindness. And when Esau saw Jacob running towards him Esau too ran to ‎meet him and he embraced him, and fell on his neck, and kissed him; and they wept. And the ‎Lord filled the hearts of the men that came with Esau with fear and kindness, and they also ‎kissed and embraced Jacob. And Eliphaz the son of Esau, with his four brothers, the sons of ‎Esau, wept with Jacob, and kissed and em braced him; for the fear of Jacob had come over ‎them and Esau lifted up his eyes and saw the women and the children of Jacob, following ‎Jacob and bowing down before Esau on their way, and he said: Who are those with thee my ‎brother, are they thy children or thy servants? And Jacob answered: The children which God ‎Whath graciously given thy servant. And while Jacob was speaking with Esau and his men, Esau ‎beheld the entire camp and he asked him: Whence didst thou get all the camp that I met ‎yesterday? And Jacob answered: To find grace in the eyes of my lord, the Lord graciously gave ‎it to thy servant. And when the present came before them Jacob urged Esau saying: Take, I ‎pray thee my blessing that is brought to thee, my lord! But Esau said: What is it good for, my ‎brother? Keep that thou hast unto thyself, for it was my duty to give a gift unto thee, after ‎that I have seen thy face and thou art still alive and in peace. Thus Esau refused to accept the ‎gift, but Jacob pressed him, saying: I beseech thee my lord, if now I have found grace in thy ‎sight then receive my present at my hand; for therefore I have seen thy face, as though I have ‎seen the face of God and thou wast pleased with me. And Esau took the present, and Jacob ‎further gave unto Esau silver, and gold, and bdellium, for he urged him so much that he had to ‎accept. And Esau divided the cattle that was in the camp, giving one-half to the men that came ‎with him, for they came on hire, and the other half to his sons. And the silver and gold and ‎bdellium he delivered into the hands of Eliphaz his oldest son. And Esau said unto Jacob: Let ‎me take our journey with thee and we will go along slowly until thou comest to my place and ‎there we can dwell together. And Jacob answered unto his brother: I should gladly do as my ‎lord speaketh unto me, but my lord knoweth that the children are tender, and the flocks and ‎herds with their young are with me; and if men should overdrive them one day all the flock ‎would die. Let my lord, I pray thee, pass over before his servant, and I will lead on softly ‎according to what the cattle, that goeth before me, and the children be able to endure, until I ‎come unto my lord into Seir. And Esau said: Let me now leave with thee some of the men that ‎are with me, to take care of thee on the road, and to bear thy burden and fatigue. And Jacob ‎said: Why should I find such grace in thy eyes, my lord? Behold I will come unto Seir to dwell ‎with thee together, as thou hast spoken, only pass thou on with thy people, and I shall follow ‎thee. And Jacob said these words unto Esau simply to free himself from Esau and his men, that ‎he might be allowed to go to his father's house, unto the land of Canaan. And Esau listened to ‎the voice of Jacob and he departed with the four hundred men that. were with him to return ‎on their road towards Seir; and Jacob with all belonging to him went on that very day to the ‎extreme boundaries of the land of Canaan, and he remained there for some time.‎ And after some time. Jacob went away from the borders of the land and he came to Shalem, a ‎city of Shechem which is in the land of Canaan, and he pitched his tent before the city. And he ‎bought there a parcel of a field at the hand of the children of Hamor the people of the land for ‎fifty shekels. And Jacob built him a house and made booths for his cattle; therefore the name ‎of the place is called Suc coth; and Jacob tarried in Succoth one year and six months. And at ‎that time part of the women of the in habitants of the land went to the city of Shechem to ‎dance and be merry with the daughters of the city people, and Rachel and Leah, Jacob's wives, ‎with their families went along to witness the festivities of the daughters of the city. And Dinah, ‎Jacob's daughter, was also with them, and she saw the daughters of the city and remained ‎among them while all the people of the city stood around them, to see their rejoicings; and all ‎the prominent citizens were present, and Shechem the son of Hamor, the prince of the land, ‎was likewise there to see them. And when Shechem saw Dinah sitting with her mother before ‎the daughters of the city, the maiden pleased him greatly and he inquired of his friends and of ‎his people, saying: Whose daughter is she that sitteth among the women and whom I do not ‎know in this city? And they said to him: Verily that is the daughter of Jacob son of Abraham the ‎Hebrew, who hath been dwelling in this city for some time; and when she heard that the ‎daughters of the land were going to a festival, she also came with her mother and maid-‎servant to sit amongst them, as thou seest. And Shechem continued looking at Dinah, and his ‎soul clave to Dinah, and he sent and had her taken forcibly into his house, and after having ‎seized her by force he defiled her. And they came and informed Jacob of what had occurred, ‎and when Jacob heard that Shechem defiled his daughter Dinah, he sent two of his servants to ‎bring Dinah from the house of Shechem. And when they came to the house to take Dinah ‎away, Shechem went towards them with his men and he drove them away from his house and ‎he would not allow them to come before Dinah. And Shechem was sitting by Dinah’s side, ‎kissing and embracing her before the eyes of Jacob's servants. And the servants of Jacob ‎returned unto him saying: When we came to the house, Shechem drove us away, and thus did ‎Shechem do unto Dinah before our very eyes. And Jacob knew now beyond doubt that ‎Shechem had defiled his daughter, but he held his peace, because his sons were at that time ‎in the field with the cattle; and Jacob remained silent until they’re turned.‎ And before his sons’ return, Jacob sent two maid-servants of his daughter to take care of ‎Dinah in Shechem’s house, and to remain with her. And Shechem the son of Hamor son of ‎Hidekem son of Pered spoke unto his father, saying: Get me this damsel to wife. And Hamor, ‎son of Hidekem the Hivite, went into the house of Shechem his son and he sat before him; ‎and Hamor said unto his son Shechem: Is there not a woman among the daughters of thy land ‎worthy to be thy wife, that thou goest to take a Hebrew woman, who is not of thy people? ‎And Shechem replied: She is the only one which thou must get for me, for she pleaseth me ‎best. And Hamor decided to do the will of his son, for he was dearly beloved by him. And ‎Hamor the father of Shechem went out unto Jacob, to commune with him concerning the ‎matter, but ere he had left the house of Shechem to go unto Jacob, the sons of Jacob had re ‎turned from the field for they were informed of what Shechem the son of Hamor had done. ‎And the men were greatly grieved concerning their sister, and all came home with a burning ‎wrath even before the time of gathering in their cattle. And they came and sat before their ‎father, with anger kindled, and they said: Verily this man deserveth death, for God the Lord of ‎the whole earth commanded unto Noah and his children that man should neither rob nor ‎commit adultery, and behold Shechem hath both robbed us of and defiled our sister, and not ‎one of all the people of the city spoke a word unto him. Verily thou knowest it well that death ‎is due to Shechem and his father and to the entire city, for what he hath done. And while they ‎were thus deliberating in the presence of their father, Hamor the father of Shechem entered ‎to commune with Jacob concerning the words of his son on account of Dinah, and he sat ‎before Jacob and his sons. And Hamor spoke unto them, saying: The soul of my son Shechem ‎longeth for your daughter. I pray ye give him her to wife, and make ye marriages with us and ‎give your daughters unto us and take our daughters unto you. And ye shall dwell with us in our ‎land, and we will be like one people in the land. Behold our land is very spacious, dwell and ‎trade ye therein and get you possessions therein, and do therein as it pleaseth unto you and ‎no one will say a word against it. And when Hamor had ceased speaking unto Jacob and his ‎sons, Shechem his son came after him and sat before them, and Shechem spoke unto Jacob ‎and his sons, saying: Let me find grace in your eyes to give me your daughter to wife and ‎whatsoever you will say unto me I shall do for her. Ask me never so much dowry and gift and I ‎will give accordingly as ye shall say unto me, and whosoever shall trespass the orders of your ‎mouth he shall die, but give me the damsel to wife.‎ And Simeon and Levi answered cunningly unto Hamor and Shechem his son, saying: We will do ‎unto you according to what you have said; behold our sister is in your house, and we want you ‎only to keep away from her until we send to consult our father Isaac, for we can do nothing ‎without his consent because he knoweth the ways of our father Abraham and whatsoever he ‎will say unto us we will tell you, we shall not withhold it from you. And Simeon and Levi said ‎these words unto Hamor and his son, to find a pretext and to consult as to what should be ‎done with Shechem and his city in that matter. And when Shechem and his father heard the ‎words spoken by Simeon and Levi it pleased them exceedingly, and they started on their way ‎home. And when they were gone the sons of Jacob spoke unto their father saying: Verily thou ‎knowest the judgment of death is due to these wicked men and to their city, for they have ‎transgressed the words of God which he had commanded to Noah and his sons and his seed ‎after him forever; for he hath defiled our sister Dinah, and such an outrage should never have ‎been done in our midst. And now let us deliberate and decide what has to be done, and how ‎we can find a pretext in order to kill all the inhabitants of this city. And Simeon said unto them: ‎The best advice in this matter is to request them to circumcise every male among them even ‎as we are circumcised, and if they decline to do so we shall take our daughter from them and ‎go away. And in case they consent and do so, then when they are sore, we will come over ‎them with our swords as if they were a quiet and confiding people, and we will slay every male ‎among them. And Simeon’s advice was pleasing in their eyes, and Simeon and Levi decided to ‎act upon it. And in the morning Shechem and his father, Hamor, came once more unto Jacob ‎and his sons, to speak concerning Dinah, and to hear what answer the sons of Jacob had to ‎give to their offer. And the sons of Jacob spoke unto them cunningly, saying: We told all your ‎words unto our father, Isaac, and he was pleased with your offer, but he admonished us, ‎saying: , Thus did Abraham, my father, command me according to the will of God, the Lord of ‎the whole earth,—whenever any man, not of thy own sons, desires to take one of thy ‎daughters to wife, that man and all the male persons of his people must be circumcised even ‎as we are circumcised, and then only can we give him our daughters to wife. And now we have ‎made known to thee all the words of our father, for verily we cannot do the thing thou hast ‎spoken unto us, to give our daughter to a man that is not circumcised, as we regard it a shame. ‎But in this will we consent unto you, to give you our daughter and we will take your daughters ‎for ourselves, and to dwell in your midst and be like one people as you have spoken, if you will ‎listen unto us and consent to become like unto us, and circumcise every male among you, ‎even as we are circumcised. But if you do not listen unto us, to circumcise every male among ‎you as we are circumcised according to the commandment of our Lord, then we will come to ‎you and take our daughter from you and go away. ‎ And Shechem and his father heard the words of the sons of Jacob, and their words pleased ‎them, and Shechem and his son deferred not to do the thing, because Shechem had delight in ‎Jacob’s daughter, and his soul was bound to her. And Shechem and his father hastened to the ‎gate of their city, and they assembled all the people of their city, and they spoke unto them ‎the words of Jacob's sons, saying: We came to these men, to the sons of Jacob, and we ‎communed with them concerning their daughter, and these men agreed to do what we ‎desired of them; and behold our land so very spacious is before them and they can trade and ‎dwell therein, and we will be as one people with them. Their daughters we will take to ‎ourselves, and our daughters we will give unto them to wives. But they have consented only ‎on the condition that we circumcise every male person amongst us, even as they are ‎circumcised, for thus their God had commanded them. And as soon as we comply with their ‎demand then all of them with their wealth and cattle will dwell with us, and we will become ‎one people with them. And the people of the city hearing the words of Shechem and his ‎father, Hamor, accepted the proposal, and they agreed to be circumcised; for Shechem and his ‎father, Hamor, were highly respected in their eyes, being the princes of the land. And next ‎morning Shechem and his father, Hamor, rose early and gathered together all the male ‎persons unto the middle of the city, and they called the sons of Jacob and they circumcised ‎every male among them on that day and the following one. And they circumcised also ‎Shechem and his father, Hamor, with his five brothers, and they each of them returned to his ‎house. For this was from the Lord, as also the advice of Simeon, in this matter, so that the Lord ‎might deliver the city of Shechem unto the hands of Jacob’s two sons. And the numbers of all ‎the males then circumcised were six hundred and forty-five men and two hundred and ‎seventy-six children. But Hidekem, the son of Pered, Hamor's father, and his six brothers, ‎were not circumcised for the proposal of the sons of Jacob was abominable in their eyes, and ‎they were greatly wroth at the people of the city for not re fusing, also, according to their ‎advice. And it was on the second day, in the evening, that eight small boys were found which ‎were not circumcised, for their mothers had concealed them from Shechem and his father, ‎and from the people of the city. And Shechem and his father, Hamor, sent for those boys to ‎have them brought before them to be circumcised, but Hidekem and his six brothers jumped ‎at them with their swords and sought to kill them. And they sought to kill Shechem and his ‎father, Hamor, and Dinah was to be killed likewise on account of that matter. And they said to them: What is this thing that you have done? is there not among the ‎daughters of your brothers, the Canaanites, a woman, that you must take to you one from the ‎daughters of the Hebrews whom you have not known neither yesterday nor day before, and ‎besides, you do such things as have never been commanded unto us by our fathers? Do you ‎really believe to prosper in this matter, and what answer will you make to your brethren, the ‎Canaanites, if they come and question you to-morrow concerning these things? and if your ‎actions should not be regarded just in their eyes, what will you do for your souls, for not ‎having listened to our voices? And further, if all the inhabitants of the land and all your ‎brethren, the sons of Ham, will hear of your action, saying: On account of a Hebrew woman ‎Shechem and his father, Hamor, and all the people of their city com mitted things of which ‎they never knew, and which their forefathers never commanded unto them, whither then will ‎you flee and whither shall ye go with all your endless shame before the inhabitants of Canaan, ‎your brethren? And now, we cannot stand this thing that you have done, and we cannot ‎endure it to carry upon us this yoke, something our forefathers never commanded unto us. ‎Behold, we will go to-morrow and assemble all our brethren, the Canaanites that dwell in the ‎whole land, and we will smite you and all those that trust in you, that there will not be left of ‎you or of them a remnant. And Hamor and Shechem, his son, and the in habitants of the place, ‎hearing these words were in great fear of Hidekem and his brothers, and they were afraid of ‎their lives, and they repented of all that they had done. And Shechem and his father, Hamor, ‎replied unto Hidekem and his brothers, saying unto them: Every one of the words you have ‎spoken is correct, but do not say or think in your hearts that we have done out of love to the ‎Hebrews, these things, which our forefathers never commanded unto us. For we did it ‎because we have seen that they had not the heart nor the willingness to grant us our wish ‎concerning their daughter, so that we could take her unto us, save upon this condition; and we ‎have listened to their voice and done these things merely to obtain what we desired from ‎them. And after we shall have gained what we sought of them we will do unto them ‎whatsoever you may say unto us. And now, we pray ye, wait and be patient until our flesh ‎shall be healed and we gain strength, and we will unite and go against them and do unto them ‎as it is in your hearts and in ours. And Dinah, the daughter of Jacob, heard all these words which Hidekem and his brothers had ‎spoken, as also the answer of Hamor and his son, Shechem, and all the people of their city. ‎And Dinah sent hastily one of her maidens, which her father had sent to take care of her in the ‎house of Shechem, to Jacob and his sons. And the maid servant went and spoke all their words ‎to: Jacob and his sons, saying: Such was Hidekem's advice, and such the answer of Hamor, and ‎Shechem, and the people of their city. And when Jacob and his sons heard these words they ‎became filled with wrath, and they were furious and their anger burnt within them. And ‎Simeon and Levi said: As the Lord liveth there will not be left of them to-morrow a remnant. ‎And twenty young men had also concealed themselves and they were not circumcised, and ‎these young men fought against Simeon and Levi, and Simeon and Levi killed eighteen of ‎them. And two of them fled and escaped into the slime pits that were in the city, and Simeon ‎and Levi searched for them but they could not find them. And Simeon and Levi went further ‎into the city and they killed all the people of the city at the edge of the sword, and there was ‎not left a remnant. And there was a great tumult in the city, and the cry of the people of the ‎city ascended to the very heavens, and the women and children cried terribly. And Simeon ‎and Levi smote the whole city, they left not one male person in the entire city. And Hamor and ‎his son, Shechem, they slew, also, at the edge of the sword, and then they led away Dinah ‎from the house of Shechem, and went away. And then the sons of Jacob returned among the ‎slain and took all the spoil that was found in the city and in the field. And while they were ‎engaged in taking the spoil, some three hundred women stood up throwing dust at them and ‎pelting them with stones, and Simeon turned at them and slew them all with his sword. And ‎Simeon returned unto Levi, and they came into the city and they took also their sheep and ‎oxen and all the cattle and the rest of the women and children, and they opened the gates ‎and went out and came to their father in triumph.‎ And when Jacob saw what they had done to the city and the spoil they had made, Jacob was ‎very angry at them, and he said unto them: What is it that ye have done unto me? Behold I ‎have found rest among the inhabitants of the land of the Canaanites, and no one of them ever ‎said a word unto me. And now you have caused me to be in bad order with the inhabitants of ‎the land of the Canaanites, and the Perizzites; and I, being few in numbers, they shall gather ‎themselves together against me and slay me when they hear what you have done unto their ‎brethren, and I shall be destroyed, I and my house. And Simeon and Levi, and their brothers, ‎answered their father, saying: Behold, we are yet alive in the earth, and shall we suffer ‎Shechem to do this to our sister? Why art thou silent at all that Shechem hath done, shall our ‎sister be treated like a harlot of the street? And the number of the women captured by ‎Simeon and Levi in the city of Shechem, outside of those they had slain, was eighty-five, of ‎such as never knew a man. And amongst those captives was a young maiden of comely ‎appearance, and her name was Bunah, and Simeon took her to wife. And the number of male ‎persons which they captured and did not slay, was forty-seven men, and the rest they slew. ‎And all the youths and women that Simeon and Levi had made captives from the city of ‎Shechem became servants to the sons of Jacob and their children, even unto the day that the ‎children of Jacob went forth from the land of Egypt. And when Simeon and Levi left the city ‎the two young men that escaped death by concealing themselves in the city, arose and went ‎about in the city, and they found the city destroyed and not a single man in it, only women ‎crying and weeping. And these young men exclaimed: Behold, the evil which the sons of ‎Jacob, the Hebrew, have brought over this city, in hav ing this day devastated one of the cities ‎of Canaan without fear of their lives of all the inhabitants of Canaan' And these men went ‎forth from the city and went into the city of Tapuah; and arriving there they said unto the ‎inhabitants of Tapuah all that had occurred, and all that the sons of Jacob had done unto the ‎city of Shechem. And when the news hath been imparted to Jashub the king of Tapuah, he ‎dispatched messengers to the city of Shechem in order to see concerning what these two ‎young men had said. For the king could not believe the statement of those men, saying: How ‎can it be that two men could destroy a large city like Shechem. And Jashub’s messengers ‎returned and spoke unto him saying: Behold we have come unto the city and it is completely ‎destroyed, and we found not a single man in the entire city, only a few weeping women. And ‎there is not one sheep nor any cattle there, for everything was taken away from the city by ‎the sons of Jacob. And Jashub was astonished at that, saying: How could two men do such a ‎thing as to destroy such a large city, and not even one of the inhabitants could stand against ‎them. For such a thing hath never occurred since the days of Nimrod, nor in any of the former ‎days hath such a thing come to pass.‎ And when Jacob saw what they had done to the city and the spoil they had made, Jacob was ‎very angry at them, and he said unto them: What is it that ye have done unto me? Behold I ‎have found rest among the inhabitants of the land of the Canaanites, and no one of them ever ‎said a word unto me. And now you have caused me to be in bad order with the inhabitants of ‎the land of the Canaanites, and the Perizzites; and I, being few in numbers, they shall gather ‎themselves together against me and slay me when they hear what you have done unto their ‎brethren, and I shall be destroyed, I and my house. And Simeon and Levi, and their brothers, ‎answered their father, saying: Behold, we are yet alive in the earth, and shall we suffer ‎Shechem to do this to our sister? Why art thou silent at all that Shechem hath done, shall our ‎sister be treated like a harlot of the street? And the number of the women captured by ‎Simeon and Levi in the city of Shechem, outside of those they had slain, was eighty-five, of ‎such as never knew a man. And amongst those captives was a young maiden of comely ‎appearance, and her name was Bunah, and Simeon took her to wife. And the number of male ‎persons which they captured and did not slay, was forty-seven men, and the rest they slew. ‎And all the youths and women that Simeon and Levi had made captives from the city of ‎Shechem became servants to the sons of Jacob and their children, even unto the day that the ‎children of Jacob went forth from the land of Egypt. And when Simeon and Levi left the city ‎the two young men that escaped death by concealing themselves in the city, arose and went ‎about in the city, and they found the city destroyed and not a single man in it, only women ‎crying and weeping. And these young men exclaimed: Behold, the evil which the sons of ‎Jacob, the Hebrew, have brought over this city, in hav ing this day devastated one of the cities ‎of Canaan without fear of their lives of all the inhabitants of Canaan' And these men went ‎forth from the city and went into the city of Tapuah; and arriving there they said unto the ‎inhabitants of Tapuah all that had occurred, and all that the sons of Jacob had done unto the ‎city of Shechem. And when the news hath been imparted to Jashub the king of Tapuah, he ‎dispatched messengers to the city of Shechem in order to see concerning what these two ‎young men had said. For the king could not believe the statement of those men, saying: How ‎can it be that two men could destroy a large city like Shechem. And Jashub’s messengers ‎returned and spoke unto him saying: Behold we have come unto the city and it is completely ‎destroyed, and we found not a single man in the entire city, only a few weeping women. And ‎there is not one sheep nor any cattle there, for everything was taken away from the city by ‎the sons of Jacob. And Jashub was astonished at that, saying: How could two men do such a ‎thing as to destroy such a large city, and not even one of the inhabitants could stand against ‎them. For such a thing hath never occurred since the days of Nimrod, nor in any of the former ‎days hath such a thing come to pass. And Jashub, king of Tapuah, said unto all his people: ‎Strengthen yourselves and we will go forth to fight against those Hebrews, and we will do unto ‎them as they did unto the people of that city, and we will avenge on them the cause of all the ‎people of the city. And Jashub, king of Tapuah, consulted with his counselors concerning this ‎matter, and they said unto him: Thou alone canst not succeed against those Hebrews for they ‎must have a peculiar power being able to do such work with the whole city. If two of them ‎could destroy the whole city without one man being able to stand against them, then surely, if ‎we go against them, they will all rise and exterminate us likewise. But send thou to all the kings ‎around us and let them assemble, and with them we will go to fight against the sons of Jacob, ‎and then wilt thou prevail against them. And when Jashub heard the words of his advisers, ‎their words seemed good in his eyes and in the eyes of the people, and he did so. And Jashub ‎sent to all the kings of the Amorites around Shechem and Tapuah, saying: Send me your help ‎and come up with me to smite Jacob the Hebrew and his sons, and to exterminate them from ‎the earth, for thus did they do to the city of Shechem and ye do not even know of it. And ‎when the kings of the Amorites heard of the evil which the sons of Jacob had done to the city ‎of Shechem, they were greatly astonished. And all of them assembled, the seven kings of the ‎Amorites with their armies, altogether about ten thousand men drawing the sword, and they ‎came to wage war against the sons of Jacob. And when Jacob heard that the kings of the ‎Amorites came to fight against his sons, Jacob was in great fear and distress. And Jacob ‎rebuked Simeon and Levi, saying: What is it that ye have done unto me? why have ye done ‎unto me the evil to summon against me all the children of Canaan, to exterminate me and my ‎household? For I was in rest, I as well as my house hold, ere you have done this thing to unite ‎against me all the inhabitants of the land, by your actions. And Judah replied unto his father, ‎saying: And have my brothers Simeon and Levi slain all the inhabitants of Shechem without any ‎cause? verily they did it because Shechem had defiled our sister, transgressing the ‎commandments of God to Noah and his children, for Shechem hath both robbed us of our ‎sister and defiled her. And Shechem committed that great evil, but none of the inhabitants of ‎his city spoke unto him a word, saying: Why dost thou do this? Is it not for this reason that my ‎brothers went out and smote the city? And the Lord gave them into their hands, because all ‎her in habitants have transgressed the commandments of our God. Have, then, my brothers ‎acted without any just cause? And now why fearest thou, and wherefore art thou distressed, ‎and what causeth thy heart to think evil of my brothers and thy wrath to kindle against them? ‎And verily our God, who hath delivered into their hands the city of Shechem and its ‎inhabitants, will deliver into our hands likewise all the kings of the Canaanites that are now ‎advancing against us, and we will do unto them as my brothers have done unto Shechem. And ‎now be thou quiet concerning them, and abandon thy fears, but trust in God and pray unto ‎him in our behalf to help us and deliver us, and to give our enemies into our hands. And Judah called one of his father's servants, saying: Go and see where the kings, that come ‎against us, are stationed with their armies. And the servant went and looked from the ‎distance, ascending opposite Mount Sihon, and he saw all the armies of the kings standing in ‎the field. And he returned unto Judah and said: Behold the kings are stationed in the field with ‎all their armies, a people of great multitude, even like the sand on the sea shore. And Judah ‎said unto Simeon and Levi and unto all his brothers: Strengthen yourselves and be brave men, ‎for the Lord our God is with us; fear them not! Stand up and arm yourselves with all the ‎utensils of war, with bow and sword, and let us go to fight against those uncircumcised ones. ‎The Lord our God he will save us! And they arose and put on their weapons great and small, ‎eleven sons of Jacob and their servants with them. And all the servants of Isaac, that were in ‎Hebron with Isaac, came to them likewise, girt with all the instruments of war. And the sons of ‎Jacob with their servants marched against the kings, one hundred and twelve men in all and ‎Jacob went along with them. And they sent unto Isaac the son of Abraham to Hebron, to ‎Kirjath-arba, saying: Pray thou for us unto the Lord our God, to deliver us from the hands of ‎the Canaanites, that are coming against us, and to give them into our hands. And Isaac the son ‎of Abraham prayed unto the Lord in behalf of his children, saying: Oh Lord God, thou who hast ‎assured my father Abraham, saying, I will multiply thy seed like the stars of heaven, and then ‎didst promise unto me likewise and thou hast fulfilled thy word, now behold the kings of ‎Canaan are all united, coming to make war against my children on whose hands there is no ‎violence. And now, oh Lord God, the God of all the earth, pervert thou the counsel of these ‎kings, so that they do not fight against my children. And wilt thou let the fear of my children ‎enter the hearts of all these kings and of all their people, and humble their pride, that they ‎may turn away from my children, and deliver my children and their servants with thy strong ‎hand and outstretched arm, for in thine hands are power and strength to do all these things. ‎And Jacob and his sons with all their servants went forth against the kings, trusting in the Lord ‎their God. And as they went on, Jacob their father also prayed un to the Lord saying: Oh Lord, ‎thou sublime and fearful God, who hast ruled from the earliest days even to this day and who ‎will rule forever, thou who provokest war and who causeth it to cease and in whose hands are ‎power and might to lift up and to cast down to the very ground, may my prayer be accepted ‎unto thee that thou turn unto me in thy mercy, to put the fear of my sons into the hearts of ‎the kings and their people, to terrify them and their armies, and to deliver by thy great mercy ‎all those that trust in thee. For it is thou who subduest peoples under us and nations under our ‎hands! And all the kings of the Amorites came and posted themselves in the field, in order to ‎consult with their counselors what to do unto the sons of Jacob; for they were still afraid of ‎them, saying: Two of them have slain the whole city of Shechem.‎ And the Lord had hearkened unto the prayers of Isaac and Jacob and he put great fear and ‎terror into the hearts of all the advisers of these kings, and they said all, like with one mouth: ‎Are you all foolish to-day and is there no reason within you to fight against the Hebrews, or do ‎you de sire the death of all of you this very day? Behold two of them came unto the city of ‎Shechem, without fear or terror, and slew all the inhabitants of the city, so that no man could ‎stand against them, and how can ye undertake to fight against all of them? And do ye not ‎know that their God hath great delight in them, performing wonderful things in their behalf, ‎such as have not come to pass since the remotest days and the like of which none of the gods ‎of other nations can bring about? Behold he delivered Abraham the Hebrew, their father, ‎from the hands of Nimrod and all his people, who sought to slay him time and again; and from ‎the fire, whereunto Nimrod had him cast, his God hath delivered him, and who is he that can ‎do such things? And the very same Abraham hath slain the five kings of Elam, when they ‎touched his relative who was dwelling in Sodom in those days. And he took his servant, the ‎most faithful in his house and a few of his men and pursued the kings of Elam in one night and ‎slew them all, and he recovered all the property of his relative which they took away from him. ‎And surely you know that the God of these Hebrews takes great pleasure in them, and they ‎take great pleasure in him, knowing that he hath delivered them from the hands of all their ‎enemies. And through love to their God, Abraham took his only beloved son and was ready to ‎offer him up as a burnt offering to his God. And were it not for God who prevented him from ‎doing it, he should surely have done it through his love to God. And when the Lord saw his ‎behavior he swore unto him, and he promised to deliver his sons and all his seed from all ‎trouble that might befall them, because he hath done this thing, to stifle the compassion for ‎his child through the love of God. And have you not heard what their God hath done unto ‎Pharaoh, king of Egypt, and unto Abimelech, king of Gerar, when they took away Sarah, ‎Abraham's wife, though he proclaimed her to be his sister for fear that they might kill him on ‎her account; and though they had the intention of taking her to wife. God hath done unto ‎them and their people all that you have heard of And behold, we ourselves have seen it with ‎our eyes, that Esau, the brother of Jacob, came against him with four hundred men, resolved ‎to slay him, when he recalled how Jacob had taken away from him his father's blessing. And he ‎went to meet Jacob when he came from Padan-Aram, to smite the mother with the children, ‎and who hath saved him from his hands? Verily, only this God in whom he trusted. He ‎delivered him from the hands of his brother, and can he not deliver him now from the hands ‎of his enemies? ‎ And who knoweth it not that it was their God who hath given such valor to the sons of Jacob, ‎to do unto the city of Shechem all the evil you have heard of? Could two men, with their own ‎strength, smite a city large as Shechem was it not for their God in whom they trusted? Verily it ‎is he by whose instrumentality they were enabled to slay all the inhabitants of that city. And ‎now, albeit that you are all here united and have left your cities to make war against them, ‎think ye to prevail over all of them, even if there came to your assistance thousand times as ‎many as there are of you. For you must know and understand that it is not with them you have ‎come to fight, but with their God who hath chosen them, you come to make war, and you will ‎come to destruction this very day. Now therefore refrain from the evil which you are about to ‎summon upon yourselves, and it will be better for you not to engage in a battle with them, ‎though they be few in numbers; for their God is with them. And the kings of the Amorites on ‎hearing the words of their counselors had their hearts filled with terror and they were afraid of ‎Jacob’s sons, and they resolved not to fight against them. And unto the words of their advisers ‎they inclined their ears and hearkened unto their voice, and their words found favor in the ‎eyes of the kings and they concluded to do accordingly. And the kings returned and abstained ‎from the sons of Jacob, being afraid to approach them and to make war against them for their ‎hearts melted within them for fear, and this fear from the Lord came upon them, for he ‎listened unto the prayers of Isaac and Jacob, and their trusting in him. And all these kings ‎returned on that day with their armies, each one to his own city, without fighting against the ‎sons of Jacob on that day. And the sons of Jacob maintained their position till the evening of ‎that day, opposite Mount Sihon, and when they saw that the kings did not advance to fight ‎with them the sons of Jacob returned to their dwelling place. At that time the Lord appeared ‎unto Jacob, saying: Go unto Beth-el and remain there and erect there an altar to the Lord who ‎appeared unto thee and who delivered thee, and all thy sons, from trouble. And Jacob arose ‎with his sons and all belonging to him, and they went up and came to Beth-el according to the ‎word of the Lord; ‎ and Jacob was ninety-nine years of age when he went up to Beth-el. And Jacob with his sons ‎and all the people that were with him dwelt in Beth-el in Luz, and he built there an altar to the ‎Lord who appeared unto him; and Jacob and his sons tarried in Beth-el for six months. At that ‎time Deborah daughter of Uz, the nurse of Rebekah who had been with Jacob, died and Jacob ‎buried her beneath Beth-el under an oak which was there. And Rebekah daughter of Bethuel, ‎Jacob’s mother, died at that time in Hebron, in Kirjath-arba, and she was buried in the cave of ‎Machpelah which Abraham had bought from the children of Heth. And the days of Rebekah ‎were one hundred and thirty-three years. And when Jacob heard that his mother Rebekah ‎had died he wept greatly for his mother, and he made a great mourning for her, and for ‎Deborah her nurse, beneath the oak; and he called the name of that place Allon-bachoth, the ‎oak of weeping. And Laban the Aramite died in those days, for the Lord punished him for ‎transgressing the covenant which was established between him and Jacob. And Jacob was one ‎hundred years old when the Lord appeared unto him and blessed him, and he called his name ‎Israel. And Rachel, Jacob’s wife, conceived in those days. And Jacob journeyed at that time ‎with all belonging to him from Beth-el, to his father's house in Hebron. And while they were on ‎the road, only a short distance before coming to Ephrath, Rachel bare a son, and having hard ‎labor she died. And Jacob buried her on the road to Ephrath, in Bethlehem, and he set there a ‎pillar which is upon her grave even to this day. And the days of Rachel were forty-five years ‎when she died. And Jacob called the name of the son that Rachel bare unto him, Benjamin, for ‎in the land “on the right hand” he was born unto him. And after Rachel’s death Jacob ‎transferred his tent into the tent of Bilhah her maid-servant. And Reuben became jealous in ‎behalf of Leah his mother, and he entered Bilhah’s and forcibly removed thence the bed of his ‎father. At that time Reuben was deprived of the portion of the first-born, the kingdom, and ‎the priesthood, for having profaned his father's bed; and the right of the first-born was given ‎unto Joseph, and the kingdom to Judah, and the priesthood to Levi, because Reuben had ‎profaned the bed of his father.‎ And these are the generations of Jacob born unto him in Padan-Aram. And the sons of Jacob ‎were twelve. The sons of Leah were: The first born Reuben, and Simeon, and Levi, and Judah, ‎and Issachar, and Zebulum, and Dinah their sister: And the sons of Rachel were: Joseph and ‎Benjamin. And the sons of Zilpah, Leah’s maid-servant, were: Gad and Asher. And the sons of ‎Bilhah were: Dan and Naphtali; these are the sons of Jacob which were born unto him in Padan ‎Aram. And Jacob with his sons and all belonging to him journeyed further and came to Mamre, ‎the same is Kirjath-Arba which is in Hebron, where Abraham and Isaac dwelt, and Jacob with ‎his sons with all belonging to him dwelt with his father in Hebron. And his brother Esau and his ‎sons, and all belonging ... to him went to the land of Seir and dwelt there, and had possessions ‎in the land of Seir, and the children of Esau were fruitful and multiplied exceedingly in the land ‎of Seir. And these are the generations of Esau that were born to him in the land of Canaan; ‎and the sons of Esau were five. And Adah bare to Esau his first born Eliphaz, and she also bare ‎to him Reuel. And Ahli bamah bare to him Jeush, and Yaalam and Korah. These are the children ‎of Esau who were born to him in the land of Canaan. And the sons of Eliphaz the son of Esau ‎were: Teman, and Omar, and Zepho, and Gatam, and Kenaz, and Amalex. And the sons of ‎Reuel were: Nachath, and Zerach, and Shamah, and Mizzah. And the sons of Jeush were: ‎Timnah, and Alva, and Jetheth. And the sons of Yaalam were: Alah, and Phinor, and Kenaz. ‎And the sons of Korah were: Teman, and Mibzar, and Magdiel, and Eram; these are the ‎families of the sons of Esau according to their dukes in the land of Seir. And these are the ‎names of the sons of Seir the Horite, inhabitants of the land of Seir: Lotan, and Shobal, and ‎Zibean, and Anah, and Dishon, and Ezer, and Dishan, seven sons.‎‏ ‏And the children of Lotan ‎were: Hori, and Heman, and their sister Timna, that is Timna who came to Jacob and his sons, ‎and they would not listen to her, and she went and became a concubine to Eliphaz the son of ‎Esau, and she bare to him Amalek.‎‏ ‏And the sons of Shobal were: Alvan, and Manahath, and ‎Ebal, and Shepho, and Onam.‎‏ ‏And the sons of Zibeon were: Ajah, and Anah, this is Anah who ‎found the Yemim in the wilderness when he fed the asses of Zibeon his father.‎‏ ‏And it came to ‎pass while he was feeding the asses of his father, driving them to the wilderness into pasture ‎as heretofore, and approaching one of the deserts on the sea shore opposite the wilderness ‎of the people, and be hold a very great storm came from the other side of the sea, and it ‎rested over the asses in the pasture and they were stunned and stood still all of them.‎‏ ‏And ‎after wards one hundred and twenty great and horrible animals emerged from the wilderness ‎on the other side of the sea, and they came all to the place of the asses and stood there.‎‏ ‏And ‎those animals were on their lower half after the shape of the sons of men, but the upper half ‎of some were in the shape of bears and some in the shape of apes, and they had tails behind, ‎hanging down from between the shoulders and sweeping the ground like the tails of the ‎dochiphath.‎ And those animals mounted the asses and rode away with them and they were not to be ‎found to this very day.‎‏ ‏And one of those animals approached Anah and dealt him a blow with ‎its tail and fled from the place.‎‏ ‏And when he saw these things he was greatly afraid of his life, ‎and he too fled and escaped to the city.‎‏ ‏And he related unto his father and brothers all that ‎hath befallen him and many men went in search of the asses but they could not find them.‎‏ ‏And Anah and his brothers never dared to approach that place again for they were in great ‎fear of their lives.‎‏ ‏And the children of Anah the son of Seir were: Dishon and his sister ‎Ahlibamah, and the children of Dishon were: Hemdan, and Eshban, and Ithran and Cheran; and ‎the children of Ezer were: Bilhan, and Zaavan, and Akan, and the children of Dishan were: Uz ‎and Aran. These are the families of the children of Seir the Horite, according to their dukes in ‎the land of Seir.‎‏ ‏And Esau with his children dwelt in the land of Seir the Horite, the inhabitants ‎of the land, and they acquired possessions in it and they were fruitful and multiplied ‎exceedingly.‎‏ ‏And Jacob with his children and all belonging to him dwelt with Isaac their father ‎in the land of Canaan, as the Lord had commanded unto Abraham their father.‎‏ ‏And it came to ‎pass in the one hundred and fifth year of Jacob's life, which was the ninth year of his dwelling ‎in the land of Canaan after his return from Padan-Aram, that Jacob journeyed with his children ‎from Hebron, and they went along and reached the city of Shechem, and they located there, ‎for the sons of Jacob found good and fat pasture for their cattle in Shechem.‎‏ ‏And the city of ‎Shechem had been rebuilt at that time, and there were in her about three hundred men and ‎women.‎‏ ‏And when Jacob and his sons with all belonging to them came back, they dwelt in the ‎parcel of the land which Jacob had bought from Hamor, when he arrived there from Padan-‎Aram, long before Simeon and Levi had destroyed the city.‎‏ ‏And when the kings of the ‎Canaanites and the Amorites around the city of Shechem heard that Jacob and his sons ‎returned to Shechem to dwell therein, they said: Shall Jacob and his sons be permitted to ‎dwell again in this city after having slain and driven away its inhabitants, to come once again to ‎kill and drive away the people now living in the city? And all of the Canaanitish kings assembled ‎once more to fight with Jacob and his sons.‎‏ ‏And Jashub king of Tapuah sent also to all the kings ‎that were around him, to Elan king of Gaash, and to Thuri king of Shiloh, and to Parathon, king ‎of Hazar, and to Susy king of Sarton, and to Laban king of Beth-horan, and to Shabir king of ‎Othnaimah, saying: Come up to my assistance, and we will smite the Hebrew and his sons and ‎all belonging to him, for they have come once more to Shechem, to take possession thereof ‎and to slay its inhabitants as heretofore.‎ And all those kings assembled and they came with their armies, a people very numerous, even ‎like the sand on the sea shore, and they gathered themselves together before Tapuah.‎‏ ‏And ‎Jashub king of Tapuah went forth with all his armies to meet them and they en camped ‎outside of Tapuah.‎‏ ‏And all of those kings divided themselves into seven bands to go with ‎seven ar mies against the sons of Jacob.‎‏ ‏And they sent a writ ing to Jacob and his sons saying: ‎Come ye forth one and all that we face each other in the plain, for we de sire to take revenge ‎on you for the people of Shechem whom you have slain, since you have returned once more ‎to the city of Shechem to dwell therein and to slay its inhabitants as heretofore.‎‏ ‏And when the ‎sons of Jacob heard this their anger was kindled at the words of those kings.‎‏ ‏And ten of ‎Jacob's sons arose and each of them put on his instruments of war, and with them one ‎hundred and two of their servants all armed, and ready for the fight.‎‏ ‏And all these men, the ‎sons of Jacob and their servants went to meet those kings.‎‏ ‏And Jacob their father was with ‎them, and they posted themselves upon the hill of Shechem.‎‏ ‏And Jacob prayed to the Lord in ‎behalf of his sons, and, lifting up his hands unto the Lord, he said: Oh Lord, thou art the ‎Almighty God and our father, thou hast formed us and we are thy handiwork. I pray unto thee ‎to deliver my sons through thy great mercy from the hands of their enemies, who have come ‎this day to make battle with them, for in thy hands are power and might to deliver the few ‎from the many.‎‏ ‏And give thou, oh Lord, to thy servant my sons, courage and strength to fight ‎with their enemies and to overpower them and let their enemies fall down before them, so ‎that my sons and their servants may not perish by the hands of the sons of Canaan.‎‏ ‏And if it ‎pleaseth thee to take the lives of my sons and their servants, then let it be done in thy great ‎mercy, through the hands of thy angels, but let them not die by the hands of the kings of the ‎Amorites.‎‏ ‏And when Jacob had finished his prayer, the earth was shaken from its place, and ‎the sun was darkened, and all these kings were frightened and great terror came over them. ‎For the Lord listened to Jacob’s prayer, and the Lord put the fear and terror of the sons of ‎Jacob into the hearts of all the kings and their armies.‎‏ ‏And the Lord caused them to hear the ‎noise of mighty chariots and horses and the war cry of a great army coming with the sons of ‎Jacob.‎‏ ‏And great consternation seized those kings and while they kept their position the sons ‎of Jacob approached them with an hundred and two men amidst terrible shouting.‎‏ ‏ And when these kings saw the sons of Jacob advancing upon them, their hearts were filled ‎with additional fear, and they thought of returning as heretofore, without fighting against the ‎sons of Jacob. But they did not turn back, saying: It would be a great shame for us to retreat ‎for the second time.‎‏ ‏And when the sons of Jacob came quite near to these kings and their ‎armies, they saw a great multitude even like the sand of the sea.‎‏ ‏And the sons of Jacob called ‎upon the Lord, saying: Oh Lord help us and answer us for in thee alone do we trust, and let us ‎not perish by the hands of these uncircumcised ones who have come upon us this day. And ‎the sons of Jacob armed themselves with their instruments of war, and each man took in his ‎hand shield and lance and they approached to fight. And Judah with ten of his men | ran first ‎before his brothers and he went to meet these kings. And Jashub king of Tapuah, went forth ‎first with his army against Judah. And when Judah saw Jashub with his army coming against ‎him, Judah’s wrath was kindled and his anger was burning within him, and he advanced to ‎fight, ready to give up his soul to die. And Jashub with all his army approached against Judah. ‎And Judah was riding upon a mighty powerful horse. And Jashub was a very heroic man, and ‎he was covered from head to foot with iron and with copper, and he shot arrows, with both ‎his hands, forwards and backwards whilst sitting upon his horse, according to his manner in all ‎his battles, and his arrows never missed the point he was aiming at. And when Jashub ‎advanced against Judah, sending forth his ar rows against Judah the Lord bound Jashub’s ‎hands, so that the arrows bounded upon his own men. But Jashub continued advancing against Judah to slay him with his arrows, and there was ‎between them only the distance of thirty cubits. And when Judah saw Jashub darting his ‎arrows against him, Judah ran against him with all his wrath and might. And Judah took up from ‎the ground a large stone weighing about sixty shekels, and he ran at Jashub and struck him on ‎his shield with the stone. And Jashub was stunned by the blow and he fell from his horse to ‎the ground. And the shield was torn off from Jashub’s hand and it sprang away by the severity ‎of the blow to the distance of fifteen cubits, so that the shield fell before the second camp. ‎And when the kings that came with Jashub saw from the distance the strength of Judah, ‎Jacob’s son, and what he had done unto Jashub, they were greatly afraid of Judah. And they ‎gathered around Jashub’s army, to terrify him, but Judah drew his sword and slew forty-two ‎men of Jashub’s camp. And the whole camp of Jashub re treated before Judah and no man ‎dared to stand against him, and they fled leaving Jashub prostrate upon the ground. And when ‎Jashub saw himself deserted by all his men, he rose up in his terror and faced Judah in single ‎combat, and they struck shield against shield. And Jashub took the spear into his hand to strike ‎Judah upon his head, but Judah placed the shield quickly over his head so that his shield ‎received the blow from Jashub’s spear, which cut the shield asunder. And when Judah saw ‎that his shield was broken, he quickly drew his sword and struck Jashub on his ankles and he ‎cut off both his feet, and Jashub fell upon the ground, and the spear fell from his hand. And ‎Judah hastened and picked up Jashub’s spear, and he cut off therewith Jashub's head, and he ‎cast it next to his feet. And when the sons of Jacob saw what Judah had done unto Jashub ‎they ran all into the ranks of the other kings and they $ought with all the armies of Jashub and ‎of the other kings. And the sons of Jacob slew of them fifteen thousand men, smiting them as ‎if they were pomp kins, and the rest ran for their lives. And Judah was still standing over ‎Jashub's body stripping him of his armor and of the iron and copper that was on him, when ‎behold, nine of Jashub’s princes came to fight with Judah. And Judah took quickly a stone from ‎the ground and he smote one of them upon the head, and his skull was fractured and his body ‎also fell from the horse to the ground. And the remaining eight princes, seeing Judah’s ‎strength, were greatly terrified and fled, but Judah with his ten men pursued them, and they ‎overtook them and slew them. And meanwhile the sons of Jacob were still smiting the armies ‎of the kings killing many of them, for there were some of the kings very bold and courageous, ‎and they would not retreat from their places. And they cheered those of the armies that fled ‎before the sons of Jacob, but none of them would listen unto their words, | for they were ‎afraid of their lives, lest they die. And after having completely routed the armies of the kings, ‎the sons of Jacob returned and came unto Judah; and Judah was still slaying the eight princes ‎of Jashub and stripping them of their garments. And Levi saw Elon, king of Gaash, advancing ‎against him with fourteen of his princes. And he came to smite Levi, but Levi knew it not. And ‎when Elon came near Levi looked around himself, and behold he was to be attacked from the ‎rear. And Levi ran with twelve of his servants and slew Elon and his princes with the edge of ‎the sword. And Ihuri, king of Shiloh, came to Elon’s assistance, and when he approached Jacob, Jacob took ‎the bow which was in his hand and struck Ihuri with an arrow and killed him. And when Ihuri ‎king of Shiloh was dead the other four kings retreated from their positions with the remainder ‎of their princes, and they fled, saying: There is not strength in us to fight against the Hebrews ‎after they have slain those three kings and their princes, so much more powerful than we are. ‎And when the sons of Jacob saw the remaining kings retreating from their positions, they ‎went in pursuit of them. And Jacob came likewise from his station on the hill of Shechem and ‎went after them. And when the kings and their princes, with the remnants of their armies saw ‎the sons of Jacob approaching, they were afraid of their lives, and they fled until they reached ‎the city of Hazar. And the sons of Jacob pursued them to the very gates of the city, slaying of ‎the kings and their armies about four thousand men, and while they were engaged in smiting ‎the armies, Jacob with his bow aimed at the kings and slew them all. And he slew Parathon, ‎the king of Hazar at the gates of Hazar, and afterwards also Susi king of Sarton, and Laban king ‎of Beth-horin, and Shabir king of Machnaimah. And he slew them all with his arrows, only one ‎arrow to each of them, and they died. And when the sons of Jacob saw that all the kings were ‎dead and their armies routed, they still fought with the remaining men before the gates of ‎Hazar killing of them over four hundred. And three men fell in that battle from the servants of ‎Jacob. And when Jacob saw that three of his men were slain he was greatly grieved, and his ‎wrath burnt within him against the Amorites. And all the men that were left of the armies of ‎the kings were exceedingly afraid of their lives, and they ran and broke open the gates of the ‎city, and they all entered the city to save themselves. And they kept themselves hidden in the ‎city of Hazar for the city was very large and spacious. And when all of the armies had entered ‎the city, the sons of Jacob followed them. But four powerful men, heroes skilled in warfare, ‎came from the city and posted themselves at the entrance of the city with swords drawn and ‎with spears in their hands, and they took their stand against the sons of Jacob and would not ‎permit them to enter the city. And Naphtali ran against them and came between them and he ‎slew two of them with his sword and he cut off their heads with one blow. And when he ‎turned to the remaining men, and behold they had fled, he ran after them and overtook them ‎and he slew them.‎ And then the sons of Jacob came into the city, and they found that the city had another wall ‎around it. And they searched for the gate of that wall but they could not find it. And Judah ‎jumped upon the top of the wall followed by Simeon and Levi, and all three descended from ‎the wall into the city. And Simeon and Levi slew all the men that had escaped into the city for ‎safety, and the inhabitants of the place with their women and children they slew likewise with ‎the edge of the sword, so that the cries of the city reached the very heavens. And | Dan and ‎Naphtali sprang upon the wall to see what caused such great crying, for they were in fears ‎concerning their brothers, and they heard the inhabitants of the city crying and entreating: Oh, ‎take all there is in the city and go away, only do not slay us! And when Judah and Simeon and ‎Levi had finished smiting the inhabitants of the city, they scaled the wall and they called Dan ‎and Naphtali that were on the wall, and the rest of their brothers, and Simeon and Levi ‎informed them concerning the gates of the city, and all the sons of Jacob came to take the ‎spoil. And the sons of Jacob took all the spoil of the city of Hazar, the flocks and the herds and ‎all its wealth, and after taking captive all remaining therein, they went away from the city on ‎that day. And on the second day the sons of Jacob went to Sarton, for they have heard that ‎the men remaining in Sarton were assembling to battle with them because they had slain their ‎king. And Sarton was a very high city and well fortified, and it had a deep rampart around the ‎city and the depth of the rampart was about fifty cubits and its breadth forty cubits, and there ‎was no place for a man to enter the city on account of the rampart. And when the sons of ‎Jacob saw the rampart of the city they searched for an entrance into it, but they could not find ‎it, for the entrance of the city was at the rear. And whosoever wished to enter the city had to ‎come by that road and then go around the whole city in order to enter it. And when the sons ‎of Jacob saw that they could not find an entrance to the city they were exceedingly wroth. ‎And the inhabitants of the city were in great fear of the sons of Jacob, for they had heard of ‎what was done by them to the city of Hazar. And the people of Sarton, could not go out to ‎fight against the sons of Jacob even after they had assembled for that purpose, for fearth: ‎while going out, the sons of Jacob might enter the city. So they hastily removed the bridge ‎from the road to the city and brought it into the city before the sons of Jacob came. And when ‎the inhabitants of the city went up to the top of the wall, and behold, the sons of Jacob were ‎seeking the entrance, they taunted and cursed the sons of Jacob from the top of the wall.‎ And the sons of Jacob hearing their words, were greatly provoked, and they arose and jumped ‎over the rampart in the force of their strength and they cleared the forty cubit breadth of the ‎rampart. And passing the rampart, they stood under the wall of the city and all the entrances ‎were closed by iron gates. And the sons of Jacob approached to break the doors open, but the ‎inhabitants of the city kept them away, casting upon them stones and arrows from the top of ‎the wall, and the number of people upon the wall was about four hundred. And when the ‎sons of Jacob saw that the inhabitants of the city would not suffer them to open the gates ‎they sprang and scaled the walls and Judah ascended first to the east of the city. And Gad and ‎Asher followed him to the corner westward, and Simeon and Levi to the north and Dan and ‎Reuben to the south. And when the inhabitants of the city that were upon the wall, saw the ‎sons of Jacob coming up to them they fled, and descended the wall and concealed themselves ‎in the city. And Issachar and Naphtali who had remained under the wall approached and broke ‎into the city and kindled a fire at the gates thereof, and the iron melted, and the sons of Jacob ‎with all their servants entered; and they fought with the inhabitants of Sarton and smote them ‎with the edge of the sword; not one man could stand against them. And about two hundred ‎men escaped and hid themselves in a tower which was in the city. And Judah followed them ‎up and he destroyed the tower and the tower fell upon them and they all died. And the sons ‎of Jacob ascended the way to the roof of that tower, and behold there was another tower at a ‎distance in the city, high and strong and its top reaching into heaven. And the sons of Jacob ‎descended hastily and went to that tower with all their men, and they found it filled with ‎about three hundred men women and children. And the sons of Jacob smote those men in ‎the tower in a fearful manner, and they ran away and fled from before them. And Simeon and ‎Levi went in pursuit of them, when lo and behold, twelve powerful and heroic men came ‎suddenly over them from the place where they had concealed themselves. And the twelve ‎men kept up a strong assault upon Simeon and Levi and Simeon and Levi could not prevail ‎against them. And those heroes shattered the shields of Simeon and Levi, and one of them ‎struck Levi’s head with his sword. And Levi placed his hand quickly to his head, for he was ‎afraid of the sword, and the sword struck Levi's hand and his hand was nearly cut off. And Levi ‎seized upon the sword and took it from the man by force, and then he struck with it the head ‎of the powerful man and severed it from the body.‎ And the eleven remaining men approached to fight against Levi when they saw that one of ‎them was slain, and the sons of Jacob struggled but they could not prevail over those powerful ‎men. And when the sons of Jacob saw this, Simeon uttered a powerful and tremendous shout ‎and the eleven men were stunned on hearing that terrible shrieking of Simeon. And Judah, ‎though at a distance, recognized the shouting of Simeon’s voice, and Naphtali and Judah ran ‎with their shields to Simeon and Levi and they found them struggling with those powerful ‎men, unable to prevail against them, for their shields were broken. And Naphtali seeing this ‎took two shields from his servants, and brought them to Simeon and Levi. And Simeon and ‎Levi and Judah, all three, fought on that day against the eleven mighty men, until sunset, but ‎they could not prevail over them. And when this was told unto Jacob he was greatly grieved ‎and he prayed unto the Lord, and he with his son Naphtali went against those powerful men. ‎And Jacob came near them and he drew his bow and slew three of those men with his arrows, ‎and the eight remaining ones turned backwards, and beheld that they were attacked in the ‎front and in the rear, and they were in great fear of their lives, and seeing that they could not ‎stand against the sons of Jacob they fled from before them. And in their flight they were met ‎by Dan and Asher who fell upon them suddenly slaying two of them, and Judah and his ‎brethren pursued the remainder and slew them. And the sons of Jacob slew all the inhabitants ‎of the city of Sarton save the women and little ones. And all the inhabitants of Sarton were ‎powerful men, one of them would pursue a thousand, and two of them would not flee before ‎ten thousand of ordinary men. And the sons of Jacob took all the spoil of the city according to ‎their desire, and they took flocks and herds and all the property of the city. And the sons of ‎Jacob did unto Sarton and its inhabitants as they had done to Hazar and its people, and then ‎they went their way.‎ And the sons of Jacob left the city of Sarton, and scarcely had they gone two hundred cubits ‎when they met the inhabitants of Tapuach coming against them, who went forth to fight with ‎them, because they had killed Jashub and all his men, and they were minded to recapture ‎from the sons of Jacob all that they had taken from Hazar and Sarton. And the rest of the men ‎of Tapuach fought with the sons of Jacob in that place and the sons of Jacob vanquished them ‎and they fled from before them and the sons of Jacob pursued them into the city of Arbelan ‎and all of them fell before the sons of Jacob. And the sons of Jacob turned upon Tapuach to ‎take away the spoil of the city, and when they approached the city they heard that the people ‎of Arbelan had gone forth to meet them in order to save the property of their brethren. And ‎the sons of Jacob left ten of their men in Tapuach to plunder the city and they went against ‎the inhabitants of Arbelan. And the men of Arbelan went forth with their wives to battle ‎against the sons of Jacob, for their women were skilled in warfare, and they came out about ‎four hundred men and women. And all the sons of Judah shouted with a terribly loud voice ‎and they ran against the inhabitants of Arbelan with a great uproar. And when the people of ‎Arbelan heard the terrible shouting of the sons of Jacob and their roaring like the voice of lions ‎and the roaring of the sea, fear and terror filled their hearts and they were exceedingly afraid ‎of the sons of Jacob; and they fled before them into the city, but the sons of Jacob pursued ‎them to the gates and came over them even in the city. And the sons of Jacob fought with ‎them in the city, and all the women were slinging stones at them and the combat was very hot ‎between them until the evening of that day. And the sons of Jacob could not prevail, and they ‎almost perished in the struggle when they called upon the Lord. And they soon gained ‎strength and the sons of Jacob smote all the inhabitants of Arbelan with the edge of the ‎sword, men women and children. For when the women saw that all their men were dead they ‎ascended upon the roofs of the city, and cast stones upon the sons of Jacob, thick as rain, and ‎therefore the sons of Jacob hastened and returned into the city, and smote all the women ‎with the edge of the sword, and they took all the spoil, flocks, herds and cattle. And the sons ‎of Jacob did unto Machanaimah even as they had done unto Tapuach, Hazar and Shiloh, and ‎then they turned and went thence on their way.‎ And on the fifth day the sons of Jacob heard that the inhabitants of Gaash had assembled ‎against them to battle, because they had slain their king and their princes. For they had ‎fourteen princes in the city of Gaash, and the sons of Jacob had killed them all in the first ‎encounter. And on that day the sons of Jacob put on their instruments of war, and they ‎advanced to battle against the inhabitants of Gaash. And in Gaash lived a very powerful ‎people, of the sons of the Amorites, and Gaash was a city stronger and more fortified than any ‎of the cities of the Amorites, and it had three walls. And when the sons of Jacob came to ‎Gaash they found the gates of the city locked, and about five hundred men standing upon the ‎outer wall. And a numerous people, even like the sand upon the sea shore, lay in ambush for ‎the sons of Jacob, outside of the city and in its rear. And when the sons of Jacob came near to ‎open the gates of the city, behold, those people that lay in ambush in the rear of the city, ‎came forth from their places and they surrounded the sons of Jacob, so that they were all in ‎the midst of the people of Gaash and they were attacked from either side. And the men that ‎stood upon the wall cast down upon them arrows and stones. And when Judah saw that the ‎people of Gaash were too many for them he uttered a terrible and tremendous shout, and all ‎the men of Gaash were frightened through the noise of Judah’s shrieking, and the strength of ‎his shouting caused many to fall from the wall, and all those that were in the city and those ‎outside thereof were in fear of their lives. And the sons of Jacob once more approached the ‎gates of the city, and the men of Gaash cast upon them stones and arrows from the top of the ‎wall, and made them to flee from the gate. And the sons of Jacob turned against those men of ‎Gaash that were outside of the city and they smote them in a horrible manner, as if they were ‎smiting against pumpkins, and none of them could stand against the sons of Jacob, for they ‎were frightened and terrified by Judah’s shouting. And the sons of Jacob killed all those men ‎that were outside of the city and then they attempted again to enter the city, and to fight ‎under the walls of the city, but they succeeded not. For all the inhabitants of Gaash, that were ‎in the city, had surrounded the walls on either side and the sons of Jacob could not come near ‎the city to fight with them. And as the sons of Jacob approached one corner, to fight under the ‎wall, the people threw upon them arrows and stones like a rain storm, and they fled from ‎under the wall.‎ And when the people of Gaash saw that the sons of Jacob could not prevail, they taunted the ‎sons of Jacob, saying: What hath happened to you in the war that you cannot succeed. Can ‎you do to the mighty city of Gaash as you have done to the other cities of the Amorites which ‎are less powerful? Verily to those feeble ones amongst us you could do those things to slay ‎them in the gates of the city, for they had no strength, when you terrified them with your ‎powerful shrieking, but will you be able to fight in this place? Verily here you must die all of ‎you, and we will avenge on you the cause of the cities which you have destroyed. And the ‎inhabitants of Gaash taunted the sons of Jacob greatly cursing their God, and still casting ‎stones and arrows upon them from the wall. And when Judah and his brothers heard these ‎words, their anger was greatly excited, and Judah became zealous of his God concerning that ‎matter and he called out saying: Oh Lord help us and our brethren. And he ran from the ‎distance, sword in hand, and by reason of his great strength he sprang from the ground and ‎mounted the wall and his sword fell from his hand. And Judah shouted tremendously upon ‎the wall, so that many of the men that were upon the wall were terrified, and fell down from ‎the wall and died, and those remain ing upon the wall, seeing Judah’s strength were greatly ‎afraid of their lives and they fled into the city to save themselves. And some of them, seeing ‎that Judah had no sword, became emboldened and they approached to slay him and to throw ‎him from the wall to his brothers. And twenty men of the city came to their assistance, and ‎they surrounded Judah, shouting at him and coming near him with drawn swords. And Judah ‎became terrified and he cried out to his brothers from the top of the wall. And Jacob and his ‎sons drew the bows from under the wall and slew three men upon the top of the wall. And ‎Judah continued crying, and he exclaimed: Oh Lord help us, oh Lord save us. And his loud ‎crying upon the wall was heard at a great distance. And after thus crying, Judah shouted once ‎more and the men around him were greatly terrified at Judah’s voice, and they threw away ‎the swords from their hands and fled. And Judah seized the swords which they had thrown ‎away and he fought with them and slew twenty of their men that were upon the wall. And ‎about eighty men and women ascended the wall, surrounding Judah; but the Lord filled their ‎hearts with fear of Judah and they dared not approach him. And when the people upon the ‎wall saw that twenty of their men were dead, they rushed all toward Judah with their drawn ‎swords, but they could not approach him for fear of his great strength. And one of the most ‎powerful men, by the name of Arud came near striking with his sword at Judah’s head, but ‎Judah placed his shield quickly against his head and the sword struck the shield and flew in ‎twain. And the powerful man, after having struck Judah, ran for his life, and he slipped and fell ‎from the wall amongst the sons of Jacob under the wall, and the sons of Jacob smote him and ‎killed him. And Judah’s head pained him from the blow of that heroic man, and he was nearly ‎dead from that blow. And Judah cried out in the agony of his pain, and when Dan heard him his ‎anger kindled within him. And Dan also took a run from the distance and sprang from the ‎ground upon the wall with his great strength and burning wrath. And when Dan mounted the ‎wall all the men upon it that surrounded Judah fled hastily, and ascended the second wall, ‎throwing stones and arrows at Judah and Dan from the second wall, in order to drive them ‎away. And the arrows and stones struck Dan and Judah, and they were almost slain upon the ‎wall, and whithersoever they turned they were attacked by stones and arrows from the ‎second wall. And Jacob and his sons were still at the entrance of the city, under the first wall, ‎but they could not use their bows against the people of the city, for they could not be seen by ‎them from the second wall. And when Dan and Judah saw that they could no longer stand the ‎attack of the stones and arrows from the second wall, they both jumped over to the top of the ‎second wall. And when the people of the city, upon the second wall, saw that Dan and Judah ‎were amongst them they cried out in their fear and descended between the walls. And Jacob ‎and his sons heard the shouting from the people of the city, and they were in great anxiety ‎concerning Dan and Judah on they second wall, whom they could not see. And Naphtali went ‎with his strength, excited by wrath, and he jumped upon the first wall, to ascertain the cause ‎of that great shouting heard from the city. And meantime Issachar and Zebulun approached to ‎break the doors of the city, and they opened the gates and entered the city. And Naphtali ‎sprang from the first wall to the second wall and came to his brothers' assistance. And when ‎the people of Gaash, that were upon the second wall, saw that Naphtali was the third one ‎who had come to assist his brothers, they fled and descended into the city,‎ and Jacob with all of his young men came over them in the city. And Judah and Dan and ‎Naphtali also descended from the wall into the city and they pursued the inhabitants of the ‎city. And when the inhabitants of the city had all descended, the sons of Jacob came over ‎them from all sides, and being surrounded and attacked from front and rear, the sons of Jacob ‎smote them terribly, and they killed of them about twenty thousand men and women; not ‎one could stand against the sons of Jacob. And the blood flowed terribly through the city even ‎like a brook of water, and it flowed out of the city reaching the desert of Beth horin. And when ‎the people of Beth-horin saw at the distance the blood flowing from the city of Gaash, seventy ‎of their men ran to see the blood, and they reached the place whence it had come. And they ‎traced the blood to the walls of the city of Gaash, and they saw the blood issuing from the city ‎and they heard the terrible crying from the inhabitants of Gaash which ascended unto heaven, ‎while the blood was always increasing and flowing like a brook of water. And the people said: ‎Verily that is the work of the Hebrews who are still waging war against all the cities of the ‎Amorites. And these men ran back hastily to Beth horin grasping their weapons and crying out ‎to the inhabitants of Beth-horin to girt on their instruments of war and to come and fight ‎against the sons of Jacob. And when the sons of Jacob had finished smiting the people of ‎Gaash, they marched through the city to take spoil from the slain. And when they came into ‎the heart of the city they were met by three mighty men who had no swords in their hands. ‎And one of those three men seized upon Zebulun, whom he saw to be a lad and of small ‎stature, and dashed him against the ground with all his might. And Jacob ran to him with his ‎sword and smote him below the loins cutting him in twain, and the body fell upon Zebulun. ‎And the second of those powerful men approached Jacob to fell him to the ground, but Jacob ‎turned and shouted at him, and Simeon and Levi came and smote him upon the hips with their ‎swords and felled him to the ground.‎‏ ‏And the powerful man rose from the ground with all his ‎might excited by wrath, but ere he stood upon his feet Judah came and struck him with his ‎sword over the head, and his skull was split and he died.‎‏ ‏And when the third powerful man ‎saw that his companions were slain, he ran away from the sons of Jacob.‎‏ ‏And the sons of ‎Jacob pursued him through the city,‎ And the sons of Jacob were greatly afraid of those men, for they had never tried to fight in the ‎dark, and they were greatly terrified.‎‏ ‏And the sons of Jacob cried unto the Lord, saying: Oh ‎Lord grant us thy help and deliverance, that we should not die by the hands of these ‎uncircumcised ones.‎‏ ‏And the Lord heard the prayer of the sons of Jacob, and he caused great ‎terror and confusion to possess the people of Beth-horin, and they fought in the darkness of ‎night one against the other, and they slew one another in great numbers.‎‏ ‏And when the sons ‎of Jacob ascertained that the Lord hath caused a spirit of confusion to come among those men ‎and that they were fighting among themselves, each one against his neighbor, they passed ‎out from among the ranks of the people of Beth-horin, and they descended the heights and ‎marched on even further, and they rested there securely that night with all their young men.‎‏ ‏And the men of Beth-horin kept on fighting all night one against his brother and one against his ‎neighbor, and they were crying aloud all over the height, so that the noise was heard at a ‎distance and the earth shook at their shouting, for they were more powerful than any other ‎people of the earth; and all the inhabitants of the cities of the Canaanites, and the Hittites, and ‎the Amorites, and the Hivites, and all the kings of Canaan as well as those dwelling on the ‎other side of the Jordan, heard the terrible shouting on that night, and they said: Verily, those ‎are the battles of the Hebrews which they are fighting with the seven cities that approached ‎them, and who can stand up against these Hebrews? And all the inhabitants of Canaan, and all ‎those dwelling on the other side of the Jordan were greatly afraid of the sons of Jacob, for they said: Behold, as they have done to these cities they may do also unto us, for who can ‎withstand their exceeding strength ? And the great shouting of the Horinites in that night grew always ‎louder, and they smote each other until morning, and a great many of them were slain.‎‏ ‏And in the ‎morning at the dawn of day, the sons of Jacob rose up and ascended the height and they smote the ‎remaining ones of the Horinites in a terrible manner, and they were all killed upon the height.‎‏ ‏And on ‎the sixth day the people of Canaan saw from the distance all the in habitants of Beth-horin slain and ‎scattered about upon the height like so many dead lambs and goats.‎‏ ‏And the sons of Jacob went to ‎Beth-horin and they found the city full of people, even like the sand of the sea, and they fought them, ‎and the sons of Jacob smote them until evening.‎‏ ‏And the sons of Jacob did unto Beth horin as they ‎had done to Tapuach, and to Gaash, and to Hazar and to Sarton and to Shiloh, and they took the spoil ‎of Beth-horin together with the spoils of the other cities, and they went back to their place in ‎Shechem on that day.‎‏ ‏And the sons of Jacob had reached their home in the city of Shechem on the ‎sixth day, and they remained outside of the city, resting themselves from the fight, and they tarried ‎there that night.‎‏ ‏And all their servants, and all the spoils taken from the cities they left outside of ‎Shechem, for they said: Perhaps there are some other ones yet to come and fight against us, to ‎besiege us in Shechem.‎‏ ‏And Jacob with his sons and their servants, remained on that day and on the ‎day following, in the section of the field which Jacob had bought from Hamor for five shekels, and all ‎their spoil was with them, abundant like the sand of the sea shore. And all the inhabitants of the land ‎saw them from the distance, and they were all afraid of the sons of Jacob after they could do these ‎things, the like of which no king had ever done since times of yore. And the seven kings of the ‎Canaanites concluded to make peace with the sons of Jacob, for they were in great fear of their lives. ‎And on the same day, which was the seventh day, Japhia king of Hebron sent secretly his messengers ‎to the king of Ai, and to the king of Gibeon, and to the king of Shalem, and to the king of Adulam, and ‎to the king of Lahush, and to the king of Hazar, and to all the Canaanitish kings that were under their ‎hands, say ing: Come up to me that we go to the sons of Jacob and I will make with them a covenant of ‎peace, lest your lands will be made waste by their swords, as it hath been done with the city of ‎Shechem and the surrounding cities of which you have heard and seen. And if you come to me do not ‎come with many men, but let each of the kings come with three of his chief princes and with every ‎prince three of his servants. And come all of you to Hebron and we will go together to the sons of ‎Jacob, and entreat them to establish with us a covenant of peace. And all these kings did according to ‎the message of the king of Hebron, for they were all subject to his power and order, and all the kings ‎of Canaan assembled to go to the sons of Jacob, and to make peace with them. And the sons of Jacob ‎returned into the section of the field before Shechem, for they did not trust in the words of the kings ‎of the land. And the sons of Jacob tarried ten days in the portion of the field, but no one came to make ‎war against them, and when they saw that there was no probability of war, they assembled and ‎returned into the city of Shechem. And the sons of Jacob dwelt in Shechem. And all the kings of the ‎Amorites assembled at the end of forty days from all their places, and they came to Japhia king of ‎Hebron. And the kings that came to Hebron, to make peace with the sons of Jacob, were twenty-one ‎kings, and the num ber of princes that came with them was sixty-three and their men one hundred ‎and eighty-nine, and all of them camped upon Mount Hebron, and the king of Hebron met them with ‎three princes and nine men, and these kings concluded to go to the sons of Jacob to make peace with ‎them. And they said unto the king of Hebron: Go thou, with thy men before us, and speak in our ‎behalf unto the sons of Jacob, and we will come after wards and submit to thy words. And the king of ‎Hebron did so. And when the sons of Jacob heard that all the kings of Canaan had assembled ‎themselves and camped in Hebron, they sent four of their servants as spies, saying: Go ye and spy ‎those kings and observe and examine their men, whether they be few or many, and if they be few in ‎numbers then count them all and return unto us. And the servants of Jacob went in secrecy unto ‎those kings, and did as they were commanded by the sons of Jacob. And they returned on the same ‎day, saying: We have come unto those kings and they are but few in numbers, and we counted them ‎and there are of them only two hundred and eighty-six, the kings and their men. And the sons of ‎Jacob said: If they are only few in numbers then we will not go out to them all of us. And in the ‎morning the sons of Jacob arose and they selected sixty-two of their men and ten of Jacob’s sons ‎went forth with them. And they girt on their instruments of war, for they said: They are coming to ‎battle with us, as they knew not that they came to sue for peace.‎ And the sons of Jacob with their servants went to the gates of Shechem to meet those kings, ‎and Jacob their father was with them. And when they came forth from the city, behold the ‎king of Hebron with three of his princes and nine men came up the road towards the sons of ‎Jacob; and the sons of Jacob lifted up their eyes and they saw from the distance Japhia, king of ‎Hebron, with his princes coming against them. And the sons of Jacob posted themselves on ‎the place of the gates of Shechem and did not advance. And the king of Hebron continued ‎coming nearer to the sons of Jacob, he and his princes, until they had reached them, and he ‎and his princes bowed down to the ground before the sons of Jacob, and the king of Hebron ‎and his princes seated themselves before Jacob and his sons, and the sons of Jacob said unto ‎him: What hast thou with us, oh king of Hebron; wherefore comest thou unto us to-day, and ‎what desirest thou of us? And the king of Hebron said unto Jacob: I pray thee, my lord, all the ‎kings of the Canaanites have come unto thee to-day to sue for peace. And when the sons of ‎Jacob heard these words they would not incline to them, for they had no faith in his words, for ‎they imagined the king of Hebron spoke unto them with deceit. And the king of Hebron ‎noticed in the words of Jacob's sons that they believed him not and he drew nigh unto Jacob, ‎saying: I pray thee, my lord, but verily these kings came for peace unto you, for they did not ‎come with all their men, nor have they any weapons upon their per sons, as they came to sue ‎for peace of my lord and his sons. And the sons of Jacob replied unto the king of Hebron, ‎saying: Send thou thy messengers that those kings come before us alone and if they appear ‎without instruments of war then we will be convinced that they have come for peace. And ‎Japhia dispatched one of his men, and all the kings came before the sons of Jacob, and they ‎bowed down before the sons of Jacob to the ground and they seated themselves before ‎Jacob and his sons and they spoke unto them, saying: We have heard of all that ye have done ‎unto the kings of the Amorites, with your strong swords and with your powerful arms so that ‎no man could stand against you and we were in great fear of you for our lives lest we fare like ‎unto them, and therefore we have come unto you to establish a covenant of peace between ‎us. And now do grant us such a covenant of peace and of truth that you will not touch us even ‎as we have never touched you. And the sons of Jacob knew now beyond doubt that they ‎came to sue for peace, and the sons of Jacob hearkened unto them and they formed a treaty ‎of peace with them. And all the sons of Jacob swore unto them never to touch them and all ‎the kings swore likewise to the sons of Jacob. And the sons of Jacob made them their subjects ‎from that day on.‎ And afterwards these kings appeared before Jacob with their men, and gifts were in their ‎hands for Jacob and his sons, and they bowed down to the ground before Jacob and his sons. ‎And these kings urged the sons of Jacob and entreated them to restore to the seven cities of ‎the Amorites all the spoil they had taken from them. And Jacob’s sons did so, and they ‎returned all the captives and all the spoil they had taken, and they sent them away and each ‎returned to his city. And the kings bowed down once more before Jacob and his sons and they ‎gave them many more gifts in those days. And the sons of Jacob sent away these kings and ‎their men and they left in peace for their cities, and Jacob and his sons returned likewise unto ‎their place in Shechem. And from that day on there was peace between the sons of Jacob and ‎the kings of the Canaanites, until the children of Israel came into Canaan to inherit it. ‎

Quoting Commentary

Rashi explains that the word "הָשַׁב" in Isaiah 42:22:3 is like the imperative form "הָשֵׁב" without a dagesh, contrasting it with the punctuated form in Genesis 43:17. In Genesis 43:24:1, Rashi notes a repetition of the word "brought" to emphasize the change in location from outside to inside the house after a greeting was exchanged.

Rashi on Genesis 43:24:1

ויבא האיש AND THE MAN BROUGHT [THE MEN] — There is here a mention of bringing in after bringing in has been mentioned in Genesis 43:17, because then they hustled him outside so that they spoke to him at the door of the house (cf. Genesis 43:18 and Genesis 43:19 where they said אנחנו מובאים “we are being brought”), but as soon as he said to them “Peace be with you” they followed and went after him, into the house (Genesis Rabbah 92:4).

Rashi on Isaiah 42:22:3

and no one says, “Return.” Heb. הָשַׁב, like הָשֵׁב [the imperative]. Therefore, it is not punctuated with a dagesh, but (Gen. 43:17) “That returned (הַשָּׁב) in our sacks,” is punctuated with a ‘dagesh.’

Targum

In Genesis 43:17, both Onkelos and Targum Jonathan state that the man brought the men to Joseph's house as instructed by Joseph.

Onkelos Genesis 43:17

The man did as Yoseif said, and the man brought the men to the house of Yoseif.

Targum Jonathan on Genesis 43:17

And the man did as Joseph had said, and the man brought the men into Joseph's house.

וַיִּֽירְא֣וּ הָֽאֲנָשִׁ֗ים כִּ֣י הֽוּבְאוּ֮ בֵּ֣ית יוֹסֵף֒ וַיֹּאמְר֗וּ עַל־דְּבַ֤ר הַכֶּ֙סֶף֙ הַשָּׁ֤ב בְּאַמְתְּחֹתֵ֙ינוּ֙ בַּתְּחִלָּ֔ה אֲנַ֖חְנוּ מֽוּבָאִ֑ים לְהִתְגֹּלֵ֤ל עָלֵ֙ינוּ֙ וּלְהִתְנַפֵּ֣ל עָלֵ֔ינוּ וְלָקַ֧חַת אֹתָ֛נוּ לַעֲבָדִ֖ים וְאֶת־חֲמֹרֵֽינוּ׃ 18 E But the men were frightened at being brought into Joseph’s house. “It must be,” they thought, “because of the money replaced in our bags the first time that we have been brought inside, as a pretext to attack us and seize us as slaves, with our pack animals.”
Chasidut explains that the money in the bags symbolizes desires and the fear of judgment day even for righteous individuals, with Hashem desiring all desires to be uplifted to His service. The Commentary highlights the brothers' fear of being falsely accused by Joseph and the consequences for their families. Jewish Thought discusses the precepts in the Section on Damages, emphasizing responsibility for damage caused. The Midrash mentions Joseph observing Shabbat and reassuring his brothers, while Musar focuses on the difficulty of accepting admonishment and the importance of studying Torah. Quoting Commentary includes interpretations by Ramban, Rashi, and Ibn Ezra, while Responsa establishes that wool and linen tallit are equal. Targum describes the brothers' fear of theft accusations by Joseph.

Chasidut

The scenario in which Yosef's brothers find money in their bags alludes to the fear of judgment day, even for righteous individuals. Despite conquering the evil inclination, a tzadik may still fear its growth. Hashem desires one's service to uplift all desires to His service, repairing the body. The money in the bags symbolizes desires, with the evil inclination crouching at the opening. Yosef's reassurance signifies hidden sparks of holiness in the body needing purification. Despite constant desires, a tzadik's good deeds ascend to Heaven, fulfilling Hashem's purpose.

Sefat Emet, Genesis, Miketz 6:7

In the pasuk, “It must be because of the money being replaced in our bags the first time that we have been brought inside, as a pretext to attack us and seize us as slaves, with our pack animals” (Bereishit 43:18), and Yosef's reply, “All is well with you; do not be afraid. Your God, the God of your father, must have put the money in your bags for you. I received your money” (43:22), we see an important lesson. The Midrash and Zohar suggest that this scenario alludes to the fear of the ultimate day of judgment. Although the brothers were righteous and free from sin, even a tzadik, who conquers his evil inclination, fears seeing his inclination grow stronger daily. This is puzzling because one would expect that a tzadik’s strong will and dedication to Hashem would remove such desires. However, Hashem's true desire is for one's service to be “back and forth” to uplift all desires to His service, thereby repairing the body. This is hinted at in the pasuk: “It is because of the money (kesef, also meaning longing or desire) that was returned to our pouches (the body).” The “money in their pouches” refers to the evil inclination crouching at the opening. Yosef’s response that “Hashem has given you treasure in your bags” signifies the hidden sparks of holiness in the body that need purification. Despite the constant return of desires, the tzadik’s good deeds ascend to Heaven. Therefore, one should not be disheartened by the strengthening of desires but should believe that their good deeds reach Heaven, fulfilling Hashem’s purpose.

Commentary

The word "l'hithgoleil" is interpreted as turning against someone, possibly to accuse falsely, as seen in other translations. The brothers were afraid of being falsely accused by Joseph, leading to being taken as slaves, which would prevent them from returning home with the grain they bought. Their concern about their donkeys was not just about the animals themselves, but about the potential consequences for their families back in Canaan if they were unable to transport the grain.

Chizkuni, Genesis 43:18:1

.להתגולל, an expression similar to: בגלל, i.e. “to turn around” the fact that our money had been found in our bags as a pretext to attack us.

Chizkuni, Genesis 43:18:2

ואת חמורינו, “together with our donkeys.” They reasoned that if only we had been brought to Joseph’s private residence we would not be so worried; but the fact that we were brought here together with our donkeys, is proof that something else is afoot, i.e. an accusation.

Ibn Ezra on Genesis 43:18:1

THAT HE MAY SEEK OCCASION AGAINST US. Le-hitgolel (that he may seek occasion) comes from the same root as bi-gelal (Hence it is similar in meaning to it He is seeking a cause, a reason.) in that for (bi-gelel) this thing (Deut. 15:10).

Ibn Ezra on Genesis 43:18:2

AND FALL UPON US. As a man falls intentionally upon another and then says you tripped me. (That is, he is seeking to blame us for something we are not guilty of.)

Rabbeinu Bahya, Bereshit 43:18:1

על דבר הכסף השב באמתחותינו, “on account of the money he had put back into our feeding bags.” They reasoned that it certainly was not the norm that the people who came to Egypt to buy grain would all be entertained overnight at the palace of the ruler. They would find their lodgings in different parts of the city, at various inns, etc. They assumed therefore that Joseph’s gesture in inviting them served only as an excuse to attack them. They were afraid of a trumped up charge, and this is also the way Onkelos translates the words ולהתנפל עלינו not as a physical assault but as עלילת דברים, “false accusations.”

Rabbeinu Bahya, Bereshit 43:18:2

ולקחת אותנו לעבדים ואת חמורינו, “and to keep us as slaves as well as our donkeys.” At first glance the brothers’ concern about their donkeys appears disproportionate to their fear of becoming slaves. In this instance, not only did they worry about being deprived of their donkeys, animals which represented a lifeline, but they were even more concerned about these animals not carrying grain back to their families in Canaan. Their concern over their donkeys then was only a veiled form of their real worry about their families starving to death if they did not return. We find something similar in Exodus 17,3 when the Jewish people accused Moses of having taken them into the desert להמית אותי ואת בני ואת מקני בצמא, ”to kill me, my children and my cattle by thirst.” Normal people would not worry about their cattle in such a context seeing their own and their children’s lives were in jeopardy. But the Israelites mentioned the cattle (beasts of burden) as in their trek through the desert these animals were a lifeline for them.

Radak on Genesis 43:18:1

להתגולל עלינו, the reason he brought us to his private palace was in order to subject us to accusations concerning the money we were supposed to have stolen, something which he will use as a pretext להתנפל עלנו, to attack us seeing that he had been ill disposed against us from the beginning, when he had treated us as suspected spies. Now he will use the trumped up charges in order to keep us as slaves, a traditional punishment for thieves. He probably also wants to confiscate our donkeys What other reason could possibly account for his taking us to his private residence!

Ramban on Genesis 43:18:1

THAT HE MAY DEVISE SOME PRETEXT (‘L’HITHGOLEIL’) AGAINST US. The word l’hithgoleil is of the same root as: And Amasa lay wallowing (‘mithgoleil’) in blood? (II Samuel 20:12.) And every cloak rolled (‘m’golalah’) in blood. (Isaiah 9:4.) [Its meaning is] as a man who turns from side to side upon his fellow.

Ramban on Genesis 43:18:2

AND TO FALL UPON US. I.e., as a man who intentionally throws his full stature upon his fellow. Now Onkelos translated l’hithgoleil as meaning “to play the lord over us,” meaning that he will elevate himself above us, as the sea raises its waves. (See Ezekiel 26:3.) Onkelos rendered the expression, and to fall upon us, as le’istakapha, meaning “to accuse us of things which did not occur,” since things which did not occur are expressed by the Hebrew word nopheil (falling), just as it says, Not one thing failed (‘naphal’). (Joshua 23:14.) Similarly did Onkelos translate Wanton charges (‘aliloth d’varim’) (Deuteronomy 22:14.) as taskophei milin (intrigues). Jonathan too translated to’einah (Judges 14:4.) (pretext) as thuskapha.

Ramban on Genesis 43:18:3

AND TO TAKE US FOR SERVANTS, AND OUR ASSES. The reason why they mention their asses in the verse is that they would feel apprehensive about them, saying, “Now they will also take our asses with their sacks, and we will not be able to send grain to our families, and thus they will all perish of famine.”

Rashi on Genesis 43:18:1

וייראו האנשים AND THE MEN WERE AFRAID — The word ויראו is written with two yods and its translation in the Targum is ודחילו and they were afraid.

Rashi on Genesis 43:18:2

כי הובאו בית יוסף BECAUSE THEY WERE BROUGHT INTO JOSEPH S HOUSE, and it was not usual for other people who came to buy corn to stay overnight in Joseph’s house but in the inns of the city. וייראו AND THEY WERE AFRAID, because this could be only for the purpose of putting them in prison.

Rashi on Genesis 43:18:3

אנחנו מובאים WE HAVE BEEN BROUGHT inside this house.

Rashi on Genesis 43:18:4

להתגלל means THAT THERE MAY BE ROLLED UPON US an accusation regarding the money AND THAT THIS MAY FALL UPON US. And according to Onkelos who rendered ולהתנפל עלינו by ולאסתקפא עלנא, it signifies seeking an occasion — just as we render in the Targum the words (Deuteronomy 12:17) עלילת דברים, which mean a pretext, by תסקופי מלין “intrigues” — but he did not translate it literally. The word ולהתגלל which he translated by לאתרברבא “to play the lord over us” he takes as connected in meaning with (Ecclesiastes 12:6) “the bowl of (גלת) gold”, and (Nahum 2:8) “And Huzzab the queen (גלתה) is carried away”, where these words from the root גלל denote symbolically royal rank.

Rav Hirsch on Torah, Genesis 43:18:1

— sich auf uns wälzen, d. h. uns wiederholt zu drücken, zu misshandeln; "über uns herzufallen" d. i. uns als Leibeigene zu nehmen und unsere Tiere zu konfiszieren.

Siftei Chakhamim, Genesis 43:18:1

According to Onkelos who translates as ולאסתקפא עלנא... I.e., this translation is for ולהתנפל.

Siftei Chakhamim, Genesis 43:18:2

ולהתגולל, which he translates as לאתרברבא... The word לאתרברבא denotes “lordship.” You might ask: Is this translation not contrary to the [simple] meaning of להתגולל? And why does he translate [להתנפל] as “to libel,” which is not in accordance with the plain meaning of the verse? The answer is: Onkelos started by explaining להתגולל as “lordship,” based on the verse גלת הזהב. As a result, להתנפל is understandable only if we explain it as “to libel.” Had להתגולל meant “to turn things against,” following its plain meaning, then להתנפל could mean “to come down upon.” But since להתגולל means “lordship,” להתנפל must mean “libel.” (Maharshal)

Steinsaltz on Genesis 43:18

The men were afraid because they were brought to Joseph’s house. Naturally, they wondered why they were being brought to the viceroy’s palace when they had come to buy food. They said: We have been brought on the matter of the silver that was restored to our sacks. The viceroy is certainly plotting to falsely accuse us, attack us, and eventually take us as slaves, and our donkeys.

Tur HaArokh, Genesis 43:18:1

ולקחת אותנו לעבדים ואת חמורינו, “and you may take us and our donkeys as servants.” They were worried- apparently disproportionately so, about their donkeys, as without their donkeys they had no means of transporting the grain they had bought to the land of Canaan.

Jewish Thought

The precepts in the Section on Damages aim to prevent injury and remove wrong, holding individuals responsible for damage caused by their property or work. Compensation is enforced for damage caused by animals in private fields, with different rules for damage caused by horns or animals known to be savage. The killing of an animal that has killed a human being is a fine imposed on the owner, not a punishment to the animal, to encourage greater care in guarding animals.

Guide for the Perplexed, Part 3 40:1

THE precepts of the fifth class, enumerated in the Section—“On Damages” (Sepher neziḳin), aim at the removal of wrong and the prevention of injury. As we are strongly recommended to prevent damage, we are responsible for every damage caused by our property or through our work in so far as it is in our power to take care and to guard it from becoming injurious. We are, therefore, responsible for all damage caused by our cattle; we must guard them. The same is the case with fire and pits; they are made by man, and he can be careful that they do not cause damage. I will point out the equity of the various laws in this respect. No compensation is enforced for damage caused by the mouth or the foot of an animal in a public thoroughfare; because this cannot be guarded against, and the damage caused there is not very large. Those who place their things in a public place are themselves guilty of neglect, and expose their property to injury. But compensation is given for damage caused to the property of a person in his own field by the tooth or the foot of an animal. It is different in the case of damage caused by the horn of animals or the like. The animal can be guarded everywhere land prevented from causing injury], whilst those who pass public thoroughfares cannot sufficiently take care against accidents of this kind. In this case the law is the same for all places: but there is a difference whether the owner of the animal has been warned concerning it or not (mu‘ad or tam). If the animal has not been in the habit of causing damage, the owner need only pay half the damage; but damage caused by an animal which has been in the habit of doing so, and has been known as savage, must be paid in full.

Guide for the Perplexed, Part 3 40:3

The killing of an animal that has killed a human being (Exod. 21:28, 29) is not a punishment to the animal, as the dissenters insinuate against us, but it is a fine imposed on the owner of that animal. For the same reason the use of its flesh is prohibited. The owner of an animal will, therefore, take the greatest possible care in guarding it; he will know that if any person is killed by the animal, whether that person be grown up or young, free or in bondage, he forfeits at least the animal; and in case he has already received a warning concerning it, he will have to pay a ransom in addition to the loss of the animal. This is also the reason why a beast is killed that has been used by a human being for an immoral purpose (Lev. 20:15, 16); its owner will be more careful as regards his beast, will guard it, and never lose sight of it, just as he watches his household: for people fear the loss of their property as much as that of their own life: some even more, but most people hold both in the same estimation. Comp. “and to take us for bondmen, and our asses” (Gen. 43:18).

Midrash

Joseph observed the Shabbat before it was given by preparing for the meal with his brothers on that day. The brothers were afraid when brought to Joseph's house, thinking they were being falsely accused, but Joseph reassured them and returned their silver. Simeon was released to them, having grown fat in captivity.

Bereshit Rabbah 92:4

“The men took that gift, and they took in their hand double the silver, and Benjamin, and they arose, and they went down to Egypt, and stood before Joseph” (Genesis 43:15). “Joseph saw Benjamin with them, and he said to the one in charge of his house: Bring the men to the house and slaughter and prepare, as the men shall dine with me at noon” (Genesis 43:16). “The men took…Joseph saw…with them…and prepare [vehakhen]” – prepare is for nothing other than Shabbat, just as it says: “It will be on the sixth day, they shall prepare…” (Exodus 16:5). This is to say that Joseph observed the Shabbat before it was given. “The man did as Joseph said, and the man brought the men to Joseph's house” (Genesis 43:17). “The men were afraid when they were brought to Joseph's house; they said: We have been brought on the matter of the silver that was restored before to our sacks, to falsely accuse us, and attack us, and take us as slaves, and our donkeys” (Genesis 43:18). “They approached the man in charge of Joseph's house, and they spoke to him at the entrance of the house” (Genesis 43:19). “The man did…The men were afraid…They approached the man” – it teaches that he was pushing them inside, and they were pushing him outside. “They said: Please my lord, we initially descended to acquire food” (Genesis 43:20). “We…descended” – it is a descent for us. In our land, we would support others, now we need your support. “He said: Peace be with you, fear not; your God, and the God of your father, gave you hidden treasure in your sacks; your silver came to me. And he took Simeon out to them” (Genesis 43:23). “He said: Peace be with you, fear not” – whether it is due to your merit or due to the merit of your fathers. “Your God…gave you hidden treasure…” – in any case, “your silver came to me.” “He took Simeon out to them” – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: He rendered him like a cruse of oil when he incarcerated him, (A cruse of oil is wide on the bottom. So too, Simeon had grown fat due to the large quantity of food with which he was provided (Etz Yosef; see Bereshit Rabba 91:8). ) as it is written: “And incarcerated him before their eyes” (Genesis 42:24). “They prepared…Joseph came…” (Genesis 43:25–26).

Musar

The verse in Bereshit Rabbah teaches the difficulty of confronting those who admonish us, as seen with Bileam and Joseph. The Zohar describes the brothers' fear when escorted to Joseph's private residence, emphasizing the importance of studying the Torah as G–d will demand an accounting from all before body and soul are separated (Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Derekh Chayim, Vayigash 1).

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Derekh Chayim, Vayigash 1

ולא יכלו אחיו לענות אותו . We find in Bereshit Rabbah (93,10), that this verse teaches us how impossible it is to confront those who admonish us. Bileam, the wisest of the Gentiles, could not justify himself before his ass (Numbers 22,30), and Joseph, the youngest of the brothers, silenced his older brothers when he confronted them with admonitions. In due course, G–d will admonish each one of us individually (Psalms 50,21 "I shall censure you and confront you with charges"). The Zohar comments at length on 43,18, describing the brothers' fear when escorted to Joseph's private residence (Sullam edition Miketz page 53). "Woe to those who neither know nor bother to study the Torah. G–d will demand an accounting from them. Body and soul will both have to answer for their deeds before they are finally separated."

Quoting Commentary

Ramban explains that the sanctification of the Sanctuary would be through those who are near to God, as seen in Exodus 29:43, with Rashi and Ibn Ezra providing additional interpretations. Siftei Chakhamim discusses the concept of setting a libel upon someone, while Rashi explains the repetition of "bringing in" in Genesis 43:24:1. Tze'enah Ure'enah describes the fear of Joseph's brothers when they found silver in their sacks, and Chizkuni discusses the penalty for stealing before and after the giving of the Torah.

Chizkuni, Genesis 44:10:1

כדבריכם כן הוא, “you are quite correct, i.e. the thief will be guilty of the death penalty. You yourselves have condemned him as such. However, I do not wish to apply such a harsh penalty. Seeing that only one of you is guilty, the others will not become slaves. The thief will, however, become a slave as his penalty. This was the accepted penalty for stealing in those days before the Torah had been given. Compare Genesis 43,18, where the brothers had been afraid of just that when thinking they had been framed by having had their money restored to them. After the Torah was given, the standard penalty for stealing was for the thief to pay compensation worth twice the value of the stolen object. (Exodus 22,2) If he did not have the money to pay such compensation he would become indentured as a servant for 6 years, the victim being paid by the court from the monies it had received from the indentured thief’s owner.

Ramban on Leviticus 10:3:1

THIS IS THAT THE ETERNAL SPOKE, SAYING: ‘THROUGH THEM THAT ARE NIGH UNTO ME I WILL BE SANCTIFIED.’ “Where had He spoken this? In the verse, and [the Tent] shall be sanctified ‘bichvodi’ (by My Glory). (Exodus 29:43.) Do not read the word as bichvodi (by My Glory) but bimechubodai (through My honored ones). Moses said to Aaron: ‘My brother Aaron, I knew that this Sanctuary was to be hallowed by those who are beloved of the Holy One, blessed be He, and I thought that it would be either through me or through you. Now I see that your sons were holier (In Rashi: “greater.”) than I and you.’” Thus the language of Rashi, based on the interpretation of our Rabbis. But if so, the verse, and [the Tent] shall be sanctified ‘bichvodi’ (Exodus 29:43.) means “that it will become holy in the eyes of all the people through my honored ones, and they will know that I dwell therein.” Rabbi Abraham ibn Ezra also wrote: “This is that the Eternal spoke, saying, means: G-d had already told me that He would show His sanctity through those that were near to Him. This is similar in meaning to the verse, You only have I known of all the families of the earth; therefore I will visit upon you all your iniquities. (Amos 3:2.) And when I will show them this holiness of Mine, then I will become glorified before all the people and they will fear Me.” But if this is so, then this is a statement not written [in the text], that G-d informed Moses of His ways and that such is the nature of His attribute! In my opinion there is no need for all this. For by way of the plain meaning of Scripture, the expression “G-d spoke” refers to His decrees, His thought, and the manner of His ways, and the term “speaking” is used with reference to all these [in humans]. Thus: I spoke with my own heart, (Ecclesiastes 1:16.) means “I reflected on this thought.” And this is ‘hadavar’ that Joshua did circumcise, (Joshua 5:4.) means “this is ‘the cause’ why Joshua did so.” ‘Al d’var’ (because of) the money. (Genesis 43:18.) Similarly, And let her be thy master’s son’s wife, as the Eternal hath spoken, (Ibid., 24:51.) means “as He hath decreed.” Likewise: In his days did Hiel the Beth-elite built Jericho; with his firstborn he laid the foundation thereof, and with his youngest son Segub he set up the gates thereof; according to the word of the Eternal, which He spoke by the hand of Joshua the son of Nun. (I Kings 16:34. Here too, it does not mean “which G-d spoke,” since we nowhere find that He did say so, but “which He decreed.” Cf. the words of Joshua (Joshua 6:26).) Thus Moses said here: “This incident is that which G-d decreed, ‘saying to His heart': Through them that are nigh unto Me I will be sanctified so that they should not break forth into My sanctity; and before all the people I will be glorified, so that they treat My dwelling-place with respect.”

Rashi on Genesis 43:24:1

ויבא האיש AND THE MAN BROUGHT [THE MEN] — There is here a mention of bringing in after bringing in has been mentioned in Genesis 43:17, because then they hustled him outside so that they spoke to him at the door of the house (cf. Genesis 43:18 and Genesis 43:19 where they said אנחנו מובאים “we are being brought”), but as soon as he said to them “Peace be with you” they followed and went after him, into the house (Genesis Rabbah 92:4).

Siftei Chakhamim, Deuteronomy 33:8:3

You set a libel upon him to come with a spurious charge, etc. When Rashi writes to come with a spurious charge, this is the explanation of נסתקפת, You set a libel upon him. It [נסתקפת] is an expression of libel as Rashi explained above in parshas Mikeitz (Bereishis 43:18), on the verse That he may turn on us. See there.

Tze'enah Ure'enah, Miketz 87

“The men were frightened” [43:18]. The brothers were afraid. They said: it is not customary that guest should stay in Joseph’s house. It must be that we are brought into the house of Joseph because of the silver that we found in our grain. He will take us as slaves. They immediately said to Joseph. We plead with you. We bought grain and when we came to the inn, we found the silver for the grain in our sacks. Now, we have brought the silver back to return it to you. We have also brought other silver to purchase grain. We do not know who put the first silver into our sacks. Joseph responded: do not be afraid. Your God and the God of your ancestors gave you that silver, but the silver that came for my grain is for me in my hands, and he brought out Simeon to his brothers. (Rashi, Genesis, 43:18, 20, 23.)

Responsa

The response to the question about whether a woolen tallit is more acceptable than a linen one or if they are equal, the halacha is established that wool and linen are equal and valid for the garment of that type. The Torah allows for either material to be used for tzitzit, depending on the type of garment. The Great King is angry with the people for not paying attention to wearing tzitzit, and they are being brought to the Day of Judgement to be condemned.

Teshuvot Min HaShamayim 16:2

They responded: "O Generation! See the word of God!" "Why do you argue about Me? You have all sinned before me!" (Jeremiah 2:29-31) They explained their words as follows: "O Generation" - are you as the generation who crossed the desert, which argued about the techelet dye? (See Midrash Tanchuma, Korach 2, quoted by Rashi on Numbers 16:1 ) Why then do you argue then about wool and linen? "You have all sinned before me!" - for neither will wool nor with linen [techelet threads] do you come. "See the word of God!" - See what is written in the Torah. Does is not say "see... and recall... and perform" (Numbers 15:39)? The time of performing this commandment of tzitzit is the entire day (i.e, throughout the daylight hours, when one can 'see'.) , yet you rid yourself of this obligation after a single hour. The early pious ones are testimony to the habit of not walking even one moment without wearing tzitzit. All this they truly responded to me, and my heart was disturbed over this response. I gathered my strength and asked again before the King, that he might instruct them to inform me whether a woolen tallit is more acceptable than a linen one, or whether they are equal, or whether linen is invalid. They responded: the halacha is well-established among us that wool and linen are equal, and for each one, the threads are valid for the garment of that type. The reason comes from what is written (Numbers 15:38) "They shall make for themselves tzitzit on the corners of their garments." Why does it specify 'for themselves'? It means that any garment that is common among them. For the Torah does not want to be oppressive and require something that not everybody has. Rather, it allows whichever of these two materials their garment is made of, wool or linen. Some time later they responded again: "It is because of the anger replaced in our bags, to make us roll and to condemn us." (cf. Genesis 43:18) They were precise about this word 'anger', spelling it out to me (The original verse has the word 'kessef', money, while here they say 'ketsef', anger.) They explained that the Great King is angry with us on this matter of tzitzit, that we should have paid attention to and have worn it on the corners of our garments. Now we are being brought to the Day of Judgement, 'to make us roll and condemn us'.

Targum

The men were afraid when brought to Joseph's house, fearing that he would accuse them of theft, condemn them, and sell them into slavery, taking their donkeys as well. (Onkelos Genesis 43:18; Targum Jonathan on Genesis 43:18)

Onkelos Genesis 43:18

The men were afraid because they had been brought to Yoseif’s house, and they said, Because of the money that was returned in our bags previously are we being brought [here]; that he may turn on [act as a lord over] us and come down on [libel] us, and take [acquire] us for slaves along with [and take] our donkeys.

Targum Jonathan on Genesis 43:18

The men feared when they were brought into Joseph's house, and said, For the money that was returned in our sacks at the first are we brought in, that be may find occasion against us and condemn us, and sell us for slaves, and take our asses.

וַֽיִּגְּשׁוּ֙ אֶל־הָאִ֔ישׁ אֲשֶׁ֖ר עַל־בֵּ֣ית יוֹסֵ֑ף וַיְדַבְּר֥וּ אֵלָ֖יו פֶּ֥תַח הַבָּֽיִת׃ 19 E So they went up to Joseph’s house steward and spoke to him at the entrance of the house.
Joseph's brothers spoke to the man in charge of Joseph's house at the entrance to avoid being overheard, as they were afraid to enter the house. The Midrash notes Joseph's observance of Shabbat before it was given and his kindness to Simeon while he was imprisoned. Rashi explains that the mention of bringing in twice in the verse indicates that the men were initially brought outside to speak to the man but then followed him back into the house. Onkelos and Targum Jonathan both state that the brothers approached the man in charge of Joseph's house and spoke to him at the entrance.

Commentary

Before entering the palace, Joseph's brothers spoke to the man in charge of Joseph's house at the entrance, in order to avoid being overheard by the people in Joseph's household. They were afraid to enter the house.

Radak on Genesis 43:19:1

פתח הבית, in order that the people of Joseph’s household should not overhear them.

Rashbam on Genesis 43:19:1

וידברו אליו פתח הבית, before they entered the palace.

Rav Hirsch on Torah, Genesis 43:19:1

Am Eingang des Hauses... Sie fürchteten sich, hineinzufolgen.

Steinsaltz on Genesis 43:19

Therefore, they approached the man in charge of Joseph’s house, and they spoke to him at the entrance of the house before entering.

Midrash

In the Midrash Aggadat Bereshit 19:3, it is explained that when Hashem appeared to Abraham in the plains of Mamre, He consulted with Anar, Eshkol, and Mamre before deciding to circumcise Abraham, with Mamre ultimately providing the advice that led to the circumcision. In Bereshit Rabbah 92:4, it is noted that Joseph observed Shabbat before it was given when he prepared a meal for his brothers who had come to Egypt, showing his respect for the Sabbath. Additionally, Joseph treated Simeon well while he was imprisoned, as he was taken out to his brothers after the meal was prepared.

Aggadat Bereshit 19:3

[3] Another interpretation: "The LORD appeared to him [Abraham] in the plains of Mamre." (Genesis 18:1) And you shall know that Hashem, your God, is God, etc. (Deuteronomy 7:9). What did He see fit to reveal to him in the plains of Mamre? It was to let him know that His name, the Holy One, blessed be He, is not lacking in rewarding any creature. He had three friends, Anar, Eshkol, and Mamre. And when Hashem said to Abraham, "With yourself," He took counsel from them. Anar said, "He is a blemished man; will You do for him?" "With a human being, who is fashioned by Your own hands, You do not keep faith," Eshkol said, "and with him You will keep faith?" So He left them and went to Mamre, who said to Him, "Even You, do You not know that he is a castrated man, and You want to do for him?" "His relatives will be kings who will arise from those whom he killed," he said to Him, "and they will castrate him, and You will not be able to escape from them." He left him and went to Mamre, who said to Him, "My Lord, let me advise You to circumcise yourself." He said to him, "Even now, you are standing and bewildered, and they have not made you into small pieces?" "The forty-eight pieces of the limbs that were over You in the furnace," He replied, "You saved from the fire. And You are standing and finding it difficult to give one limb to Me!" He said to Him, "You gave him good advice that he should be circumcised. I swear that I will appear to him within your domain," as it is said, "And Hashem appeared to him in the plains of Mamre." (Genesis 18:1) And from where did He take counsel to circumcise? As it is said, "And they, the men, were afraid because they came to the house of Joseph, etc., and they said, 'We came on account of the money that was returned in our sacks at the beginning, etc.'" (Genesis 43:18-19) "And he lifted his eyes and saw, and behold, three men were standing over him. The angels said, "God, until when will you honor him, until when will you stand and he sits?" The Holy One, Blessed be He, said to them, "It is not enough that I see three righteous men who will come from him, for the entire world falls and worships the image, and they stand like a palm tree and do not bow down, as it is stated, "Your stature is like a palm tree" (Song of Songs 7:8). "Therefore, behold, three men, etc." God said to him, "You prostrated yourself to my angels, but kings will one day prostrate themselves to your descendants, as it is said, 'And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth' (Isaiah 49:23)."

Bereshit Rabbah 92:4

“The men took that gift, and they took in their hand double the silver, and Benjamin, and they arose, and they went down to Egypt, and stood before Joseph” (Genesis 43:15). “Joseph saw Benjamin with them, and he said to the one in charge of his house: Bring the men to the house and slaughter and prepare, as the men shall dine with me at noon” (Genesis 43:16). “The men took…Joseph saw…with them…and prepare [vehakhen]” – prepare is for nothing other than Shabbat, just as it says: “It will be on the sixth day, they shall prepare…” (Exodus 16:5). This is to say that Joseph observed the Shabbat before it was given. “The man did as Joseph said, and the man brought the men to Joseph's house” (Genesis 43:17). “The men were afraid when they were brought to Joseph's house; they said: We have been brought on the matter of the silver that was restored before to our sacks, to falsely accuse us, and attack us, and take us as slaves, and our donkeys” (Genesis 43:18). “They approached the man in charge of Joseph's house, and they spoke to him at the entrance of the house” (Genesis 43:19). “The man did…The men were afraid…They approached the man” – it teaches that he was pushing them inside, and they were pushing him outside. “They said: Please my lord, we initially descended to acquire food” (Genesis 43:20). “We…descended” – it is a descent for us. In our land, we would support others, now we need your support. “He said: Peace be with you, fear not; your God, and the God of your father, gave you hidden treasure in your sacks; your silver came to me. And he took Simeon out to them” (Genesis 43:23). “He said: Peace be with you, fear not” – whether it is due to your merit or due to the merit of your fathers. “Your God…gave you hidden treasure…” – in any case, “your silver came to me.” “He took Simeon out to them” – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: He rendered him like a cruse of oil when he incarcerated him, (A cruse of oil is wide on the bottom. So too, Simeon had grown fat due to the large quantity of food with which he was provided (Etz Yosef; see Bereshit Rabba 91:8). ) as it is written: “And incarcerated him before their eyes” (Genesis 42:24). “They prepared…Joseph came…” (Genesis 43:25–26).

Quoting Commentary

Rashi explains that there is a mention of bringing in twice in this verse because the men were initially brought outside to speak to the man, but then followed him back into the house after he greeted them with "Peace be with you" (Genesis Rabbah 92:4).

Rashi on Genesis 43:24:1

ויבא האיש AND THE MAN BROUGHT [THE MEN] — There is here a mention of bringing in after bringing in has been mentioned in Genesis 43:17, because then they hustled him outside so that they spoke to him at the door of the house (cf. Genesis 43:18 and Genesis 43:19 where they said אנחנו מובאים “we are being brought”), but as soon as he said to them “Peace be with you” they followed and went after him, into the house (Genesis Rabbah 92:4).

Targum

In Genesis 43:19, Onkelos states that the brothers approached the man in charge of Joseph's house and spoke to him at the entrance. Targum Jonathan echoes this by saying they spoke with the man appointed intendant over Joseph's house at the gate of the house.

Onkelos Genesis 43:19

They approached the man, who was in charge of Yoseif’s house, and they spoke to him at the entrance to the house.

Targum Jonathan on Genesis 43:19

And they drew near the man who had been appointed intendant over Joseph's house, and spake with him at the gate of the house.

וַיֹּאמְר֖וּ בִּ֣י אֲדֹנִ֑י יָרֹ֥ד יָרַ֛דְנוּ בַּתְּחִלָּ֖ה לִשְׁבׇּר־אֹֽכֶל׃ 20 E “If you please, my lord,” they said, “we came down once before to procure food.
In the Midrash, Joseph observed Shabbat and reassured his brothers before revealing their silver had been returned and releasing Simeon to them. In the Targum, the brothers refer to themselves as "my master" when asking to buy grain from the Egyptian official [Genesis 43:20].

Commentary

The word "bi" in Hebrew is an expression of entreaty and supplication, not distress or grief as suggested by Rashi, and is not related to the Aramaic word "bai." Ibn Ezra interprets "bi adoni" as an abridged statement meaning "do to me as you wish but first listen to me," while Radak and Tur HaArokh see it as a request or plea for understanding. Rashi explains that the repetition of "yerad yeradnu" in the text indicates a sense of degradation for the brothers.

Chizkuni, Genesis 43:20:1

לשבר אוכל, “to buy food;” the letter ב here is vocalised with the vowel chataf kametz, an abbreviated vowel kametz.

Ibn Ezra on Genesis 43:20:1

OH. Bi adoni (Oh, my lord) is a supplicatory expression. I believe it is an abridged statement. It is like, bi ani adoni he-avon (upon me, my lord, upon me be the iniquity) (I Sam. 25:24). Avon (iniquity) here (“Here” refers to I Sam. 25:24 and by extension to our verse which is short for bi adoni he-avon (Filwarg). Or “here” refers to our verse in which the word avon is to be inserted (Weiser).) has the same meaning as avon in My iniquity (avoni) is greater than I can bear (Gen. 4:13). (Where avon (iniquity) means punishment. Cf. I.E. comments on Gen. 4:13. Thus bi adoni he-avon means, upon my lord be the punishment.) The meaning of bi adoni he-avon is, do to me as you wish but first listen to me.

Radak on Genesis 43:20:1

ויאמרו בי אדוני, we have a request; they then proceeded to explain to him what they had experienced with the money, and why they had brought this extra amount with them now.

Ramban on Genesis 43:20:1

‘BI ADONI’ (O, MY LORD). The word bi is an expression of entreaty and supplication. In Aramaic, we have bai bai. Thus the language of Rashi. Now it is a very strange thing to associate the Hebrew word bi with a word from the Tarsian (A dialect of Aramaic. Ramban probably uses the word Tarsi here in a derogatory sense to emphasize the difficulty of associating a word of the sacred Hebrew language with a “Tarsian” root.) language, which is unlike it, for the word bai is all one root; it cannot be changed, nor can you obtain the form of the word bi from this Aramaic root. Moreover, this word bai does not connote entreaty and supplication, as the Rabbi [Rashi] states. Rather it is an expression of distress and affliction over a tragedy and mishap, similar to the word avoi in the Sacred Language. This is well known in the Arabic language, where the poets customarily use it in their elegies, always with a patach under the beth: bai. In the Greek language the word is bia — the beth having a shva — and is used to express distress and grief. Thus you find in Bereshith Rabbah, Seder Bereshith, (12:10.) that the Sages say: “What is the meaning of the verse, Extol Him that rideth upon the skies, the Eternal (‘bayah’) is His Name? (Psalms 68:5.) There is no place whatever that does not have an officer in charge of its grievances. Agricus (A type of public official.) is in charge of grievances in his state; Agratus (A type of public official.) is in charge of grievances in his state. In the same way, who is in charge of the grievances (baya) in His world? [It is] the Holy One, blessed be He.” That is to say, every place has someone in charge of hearing complaints of distress and injustice, and the Holy One, blessed be He, is in charge of the cries of the oppressed, who cry, baya. Again, before us in the Midrash Bereshith Rabbah of the Parshath (section of) Vayigash Eilav: (Further, 44:18. Bereshith Rabbah 93:5.) “Judah said to Joseph, ‘You do baya (violence) (You are treating us unjustly.) against us. You had said to us thus: That I May set mine eyes upon him. (Further 44:21.) Is this “casting an eye” upon him?’” And in the Parshath Vay’hi B’shalach, (Exodus 13:17.) you find in Shmoth Rabbah: (2:8.) “Do I ever baya (wrong) any creature?” And in the Parshath Vayishma Yithro, (Exodus 18:1.) we find in Shmoth Rabbah: (27:8.) “Once a man has been appointed and he has put on the mantle of leadership, all communal burdens are upon him. If he sees a man doing baya against his fellow, or committing some transgression, and he fails to protest it, he is punished on account thereof.” And in the Parshath Isha Ki Thazria (Leviticus 12:2.) we find: (This Midrash is quoted in Aruch Hashalem, under the root baya.) “I raise a cry of violence (baya) against you.” And so also in many places. Now Onkelos, who translated Bi Adoni here as b’va’u riboni (O please, my lord), did not intend to suggest that the Hebrew word bi is a derivative of the Aramaic ba’u, but he merely translated it in accordance with its context, for the word bi is always found as an expression of supplication. Rabbi Abraham ibn Ezra says that bi adoni is a shortened form in the Sacred Language, and its meaning is as in the verse, Upon me, my lord, upon me be the iniquity, (I Samuel 25:24.) thus meaning, “do to me whatever you wish, but listen to me.” But if this interpretation of Ibn Ezra is correct, it should follow that a person should also be able to say in Hebrew, “‘bi’ my brother,” or “‘bi,’ listen to me.” And yet nowhere do we find the word bi except in conjunction with the word adoni (my lord), or with the Honored Name of G-d when it is written with the letters aleph, daleth, (Such as in Exodus 4:10.) which is also an expression of lordship. It is for this reason that I say that the meaning of the word bi is “by myself”: “By my life! you are lord and ruler.” The two pronouns (Bi (by my self) and adoni (my lord). The use of the double first person pronoun when one would be sufficient is for the purpose of emphasis, and it is found in many places in Scripture, as Ramban proceeds to demonstrate.) serve for the purpose of emphasis, just as: But me, even me thy servant; (I Kings 1:26.) Upon me, my lord, upon me. (I Samuel 25:24.) Similar to this is the verse, That thou art against Me, against thy help, (Hosea 13:9. Here the letter beth appears twice: bi be’ezracha, when one would be sufficient: bi ezracha (in Me is thy help). The double beth is for emphasis.) meaning “I serve as your help.”

Rashi on Genesis 43:20:1

בי אדני O, MY LORD — The word בי is an expression of entreaty (בעיא) and supplication. In Aramaic we have בייא בייא “woe, woe!” (Yoma 69b).

Rashi on Genesis 43:20:2

ירד ירדנו WE CAME INDEED DOWN — This is a “come down” (degradation) for us. We have been accustomed to give food to others and now we are dependent upon you (Genesis Rabbah 92:4).

Rav Hirsch on Torah, Genesis 43:20:1

בי ist zweifelhafter Abstammung. Es ist in der Regel Ausdruck einer Bitte in schmerzlichem, verlegenen Zustande, um Anhörung und Entschuldigung. Die Wurzel kann entweder בהה sein, analog wie von נהי ,נהה und ני, die Klage, und bezeichnete somit, der Bedeutung von בהה, der Wurzel von בהו, zufolge, eben einen unklaren, verlegenen Zustand eines hin- und hergeworfenen Gemütes. Oder es wäre die Wurzel ביה, die sich jedoch nur in den verwandten בקע ,בכה wiederfindet, und bezeichnet dann den Ausdruck eines schmerzlichen Gefühles.

Siftei Chakhamim, Genesis 43:20:1

A “come down” for us... Rashi deduces this from the repetitious ירד ירדנו and not because it is written “coming down” instead of “going,” as he explained on רדו שמה (42:2), see there. Although [the repetition could be explained simply because] the Torah speaks as people do, however we expound the verse when we have the opportunity to do so. (Re’m)

Steinsaltz on Genesis 43:20

They said: Please, my lord, 15 we initially descended to acquire food.

Tur HaArokh, Genesis 43:20:1

בי אדוני, “please Sir;” Rashi understands the word בי as introducing a plea, an entreaty. Nachmanides disagrees, and considers the word as an outcry at being dealt with unjustly. He therefore understands the words as repeating the brother’s viewing the man in charge of Joseph’s residence as his master both in his personal estimation as well as in the estimation of that official himself vis-à-vis others. He describes his own station as well as that of the official; just as the official’s status is after all the king’s servant, so are they.. Ibn Ezra claims that the Torah chose to record an abbreviated version of the conversation, similar to Samuel ! 25,24 בי אני אדוני העון ותדבר נא, “let the blame be mine, my lord, but let me speak, etc.” Here too, the brothers said: ‘you may do with what you like, etc., but please hear us out.”

Midrash

Joseph observed the Shabbat before it was given by preparing for the arrival of the men, who were afraid of being falsely accused and taken as slaves. Joseph reassured them and revealed that their silver had been returned. Simeon was released to them, having grown fat in captivity. The men prepared for a meal with Joseph.

Bereshit Rabbah 92:4

“The men took that gift, and they took in their hand double the silver, and Benjamin, and they arose, and they went down to Egypt, and stood before Joseph” (Genesis 43:15). “Joseph saw Benjamin with them, and he said to the one in charge of his house: Bring the men to the house and slaughter and prepare, as the men shall dine with me at noon” (Genesis 43:16). “The men took…Joseph saw…with them…and prepare [vehakhen]” – prepare is for nothing other than Shabbat, just as it says: “It will be on the sixth day, they shall prepare…” (Exodus 16:5). This is to say that Joseph observed the Shabbat before it was given. “The man did as Joseph said, and the man brought the men to Joseph's house” (Genesis 43:17). “The men were afraid when they were brought to Joseph's house; they said: We have been brought on the matter of the silver that was restored before to our sacks, to falsely accuse us, and attack us, and take us as slaves, and our donkeys” (Genesis 43:18). “They approached the man in charge of Joseph's house, and they spoke to him at the entrance of the house” (Genesis 43:19). “The man did…The men were afraid…They approached the man” – it teaches that he was pushing them inside, and they were pushing him outside. “They said: Please my lord, we initially descended to acquire food” (Genesis 43:20). “We…descended” – it is a descent for us. In our land, we would support others, now we need your support. “He said: Peace be with you, fear not; your God, and the God of your father, gave you hidden treasure in your sacks; your silver came to me. And he took Simeon out to them” (Genesis 43:23). “He said: Peace be with you, fear not” – whether it is due to your merit or due to the merit of your fathers. “Your God…gave you hidden treasure…” – in any case, “your silver came to me.” “He took Simeon out to them” – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: He rendered him like a cruse of oil when he incarcerated him, (A cruse of oil is wide on the bottom. So too, Simeon had grown fat due to the large quantity of food with which he was provided (Etz Yosef; see Bereshit Rabba 91:8). ) as it is written: “And incarcerated him before their eyes” (Genesis 42:24). “They prepared…Joseph came…” (Genesis 43:25–26).

Targum

The brothers of Joseph ask to buy grain from the Egyptian official, referring to themselves as "my master" and stating they came down to Egypt specifically to buy grain [Genesis 43:20].

Onkelos Genesis 43:20

They said, Please, my master, we came down the first time to buy food [grain].

Targum Jonathan on Genesis 43:20

And they said, We entreat you, my lord: we indeed came down at first to buy corn.

וַֽיְהִ֞י כִּי־בָ֣אנוּ אֶל־הַמָּל֗וֹן וַֽנִּפְתְּחָה֙ אֶת־אַמְתְּחֹתֵ֔ינוּ וְהִנֵּ֤ה כֶֽסֶף־אִישׁ֙ בְּפִ֣י אַמְתַּחְתּ֔וֹ כַּסְפֵּ֖נוּ בְּמִשְׁקָל֑וֹ וַנָּ֥שֶׁב אֹת֖וֹ בְּיָדֵֽנוּ׃ 21 E But when we arrived at the night encampment and opened our bags, there was each one’s money in the mouth of his bag, our money in full. (in full Lit. “by its weight.”) So we have brought it back with us.
The brothers found their money in their sacks at the inn, in the correct amount, and brought it back with them, unaware of any wrongdoing.

Commentary

The brothers found their money in their sacks in its full weight, indicating it was not a mix-up with other people's money, so they returned it, unaware of any wrongdoing.

JPS 1985 Footnotes, Genesis 43:2

Lit. “by its weight.”

Rav Hirsch on Torah, Genesis 43:21:1

ונפתחה, wir öffneten ganz arglos, ohne etwas zu ahnen.

Sforno on Genesis 43:21:1

כספנו במשקלו, not only the same amount of money, but the identical coins which we had brought here. This is why we did not think that there had been a mix up with other people’s money.

Steinsaltz on Genesis 43:21

It was when we came to the lodging place and we opened our sacks; behold, each man’s silver was at the opening of his sack, our silver in its full weight; and we returned it in our hand. First we wish to return the money, which was no doubt placed in our sacks by mistake.

Targum

Onkelos Genesis 43:21: The brothers found their money in the opening of their bags at the inn, and it was the correct amount. They brought it back with them. Targum Jonathan on Genesis 43:21: The brothers found the money in the mouth of their sacks when they reached their lodging, but they brought it back with them.

Onkelos Genesis 43:21

When we came to the inn and opened our bags, behold each man’s money was in the opening of his bag. It was our own money in its full weight. We have brought it back in our hand.

Targum Jonathan on Genesis 43:21

But it was when we had come to our place of lodging, that we opened our sacks, and, behold, the money of a man was in the mouth of his sack: but we have brought it back in our hand.

וְכֶ֧סֶף אַחֵ֛ר הוֹרַ֥דְנוּ בְיָדֵ֖נוּ לִשְׁבׇּר־אֹ֑כֶל לֹ֣א יָדַ֔עְנוּ מִי־שָׂ֥ם כַּסְפֵּ֖נוּ בְּאַמְתְּחֹתֵֽינוּ׃ 22 E And we have brought down with us other money to procure food. We do not know who put the money in our bags.”
In Genesis 43:22, the brothers brought down silver to acquire food and did not know how it ended up in their sacks, with Targum Jonathan mentioning that they brought additional money but were unsure of who put it there [Targum].

Commentary

In Genesis 43:22, the brothers brought down silver to acquire food and did not know how it ended up in their sacks. Shimon was brought out to testify to the hospitable treatment received.

Alshekh on Torah, Genesis 43:22:1-4

He then brought Shimon out. To testify to the hospitable treatment he received.

Steinsaltz on Genesis 43:22

Additionally, we brought down other silver in our hand to acquire food. We do not know who placed our silver in our sacks. It is not our fault, and we do not know how it happened, but we will certainly pay for everything.

Targum

In Genesis 43:22, both Onkelos and Targum Jonathan mention that the brothers brought additional money to buy grain, but they are unsure of who put the money in their bags.

Onkelos Genesis 43:22

We have [also] brought other money in our hand to buy food [grain]. We do not know who put the money in our bags.

Targum Jonathan on Genesis 43:22

And other money have we brought down in hand to buy corn. We know not who put the money in our sacks.

וַיֹּ֩אמֶר֩ שָׁל֨וֹם לָכֶ֜ם אַל־תִּירָ֗אוּ אֱלֹ֨הֵיכֶ֜ם וֵֽאלֹהֵ֤י אֲבִיכֶם֙ נָתַ֨ן לָכֶ֤ם מַטְמוֹן֙ בְּאַמְתְּחֹ֣תֵיכֶ֔ם כַּסְפְּכֶ֖ם בָּ֣א אֵלָ֑י וַיּוֹצֵ֥א אֲלֵהֶ֖ם אֶת־שִׁמְעֽוֹן׃ 23 E He replied, “All is well with you; do not be afraid. Your God, the God of your father’s [house], must have put treasure in your bags for you. I got your payment.” And he brought out Simeon to them.
Joseph's official reassured his brothers by telling them hidden treasure was found in their sacks, likely due to common practices of hiding money under grain. Joseph observed Shabbat before it was given, comforting the men brought to his house and comparing Simeon to a cruse of oil. Judah's speech to Joseph is seen as a plea for compassion by Ramban, appealing to Joseph's fear of God and recounting their father's reluctance to send Benjamin. In Genesis 43:23, both Onkelos and Targum Jonathan describe the man reassuring Joseph's brothers and bringing Shimon out to them.

Commentary

Joseph's official told his brothers that hidden treasure was found in their sacks as a way to reconcile them to the fact that they found their original money; this was likely due to a common practice where money was hidden under grain in sacks during transactions. The official's prompt action in bringing out Simeon was meant to allay their fears and suspicions.

Ibn Ezra on Genesis 43:23:1

HATH GIVEN YOU TREASURE IN YOUR SACKS. It is possible that someone had a treasure in his house, hid it among the wheat in his storehouse and then forgot about it, and it was placed in your sacks by chance. (After it was delivered to the royal granaries.) This must be the case because I have your money.

Or HaChaim on Genesis 43:23:1

שלום לכם, אל תיראו, "all is well with you, do not fear." Joseph's adjutant volunteered this statement without having consulted with his master first. According to Midrash Tanchuma on this verse Joseph's adjutant was his son Menashe, and we have an example here of the power of the son exceeding that of his father. Menashe was certain that his father would concur with his remarks. The reason Menashe added: "do not fear" was because he could see fear expressed on the brothers' faces. The Torah confirms this (verse 18) when it wrote: וייראו האנשים, "The men were afraid."

Or HaChaim on Genesis 43:23:2

נתן לכם מטמון. "He has given you a treasure." He meant that some person has hidden his money in your sacks and G'd has given it to you seeing the original owners have given up hope of retrieving it, and Gentiles are not required to make public announcements when they find something valuable. He led Shimon out to them in order to lift their spirits by proving his positive attitude towards them.

Radak on Genesis 43:23:1

מטמון, if you found this money in your sacks it was a gift from heaven, comparable to if a human being had given you a treasure. But as far as the money you owed for your purchases is concerned, כספכם בא אלי, “I did receive your money.”

Radak on Genesis 43:23:2

Immediately after saying this, ויוצא, he gave instructions to have Shimon brought out to join them. He did this so promptly in order to allay their fears and suspicions and to comfort them.

Ramban on Genesis 43:23:1

HE HATH GIVEN YOU A HIDDEN TREASURE (‘MATMON’) IN YOUR BAGS. Rabbi Abraham ibn Ezra said that Joseph told them that “it is possible that some one had a hidden treasure in his house which he forgot, (It was inadvertently placed in the grain which was collected during the years of plenty, and it happened to be hidden in the grain purchased by Joseph’s brothers.) and it fell to your lot for your money came to me.” Now these are but words of consolation, for how did it happen that each one of the brothers received the precise amount of money (Above, Verse 21.) which he paid for the grain! Rather, the correct interpretation is that all matter which is hidden is called matmon in Hebrew: The lazy man hides (‘taman’) his hand in the dish; (Proverbs 19:24.) We have stores hidden (‘matmonim’) in the field. (Jeremiah 41:8.) Thus Joseph told them that it is customary for ass-drivers who buy grain that each one put his money in his sack, and the attendant in charge of the sales took the sacks from those who came and filled ten sacks with grain, and the money remained hidden under the grain. Then the attendant’s master came and commanded him to pour these ten bags into the vessels of Jacob’s sons as he wanted to send them away in a hurry or because he was not in charge of taking money. (The officer who commanded the sacks to be transferred to the brothers’ vessels in order to load them on the asses was not in charge of taking money from the buyers. Neither did he know that the attendant who was supposed to have received the money had not received it. Thus the mistake occurred.) Thus it happened that each one found his exact amount of money at the opening of the sack, as each one had brought the amount of money for a donkey’s load worth of bread. This constantly occurs in market-places and store-houses where sales take place in a great confusion of people.

Rashbam on Genesis 43:23:1

ואלוקי אביכם, it was public knowledge that the brothers were well trained in miracles, matters metaphysical.

Rashi on Genesis 43:23:1

אלהיכם YOUR GOD — your God because of your own merits: and if your own merits do not suffice, then ואלהי אביכם THE GOD OF YOUR FATHER — because of your father’s merits HE HAS GIVEN YOU A TREASURE (Genesis Rabbah 92:4).

Rav Hirsch on Torah, Genesis 43:23:1

Um sie ganz zu beruhigen, damit sie in Gemütsruhe speisen möchten, gab er ihnen sofort Simeon heraus.

Steinsaltz on Genesis 43:23

He, the steward, said to them: Peace be with you, fear not; your God and the God of your father, gave you hidden treasure in your sacks; your silver came to me. The money you are obliged to pay has already reached me. It is possible that Joseph, an organized, honest man, had instructed that the payment for the brothers’ food be placed in the royal treasury, which meant that he had placed a gift in their sacks at his own expense. And he, the steward, brought Simeon out to them, presumably in accordance with instructions he had received.

Tur HaArokh, Genesis 43:23:1

נתן לכם מטמון, “has given you a treasure;” possibly someone had hidden a treasure in the cushion of his sack, and he kept this in the cellar of his house with other sacks. When he left the house he forgot it so that you have become the beneficiaries. Nachmanides writes that Joseph’s official’s words, were intended only to reconcile the brothers to the fact that they had found their original money. Nobody in his right mind could ascribe the fact that all ten brothers had found precisely the same amount of money in each of their sacks to fate. Clearly, someone had deliberately placed those sums of money there. The truth is that anything hidden, concealed, unaccounted for, is called מטמון, the root of the word deriving from טמן, hide, secrete. All the grain buyers kept their money at the bottom of their sacks, and when the seller filled the sacks with grain he would first empty these sacks of the money at the bottom. This was an everyday occurrence at all the markets. Since the grain was sold in units of so many bushels per sack, every sack contained an equal amount of money at the bottom. The seller did not pour the grain into the sacks in the presence of the purchaser, every transaction being based on mutual trust. The queues of purchasers were long, the confusion and pressure considerable, so that the fastest most efficient way had to be devised to serve as many customers per day as was possible. Keeping all this in mind, what the official said to the brothers did not sound quite so implausible. When there were so many people to whom this money could have belonged, and there were no identifying marks on the money, the rule was: “finders keepers.”

Midrash

Joseph observed the Shabbat before it was given, as seen when he instructed the men to prepare for a meal. The men were afraid when brought to Joseph's house, fearing false accusations, but Joseph reassured them. Simeon was described as being like a cruse of oil due to his incarceration. The text also mentions Joseph coming to dine with the men.

Bereshit Rabbah 92:4

“The men took that gift, and they took in their hand double the silver, and Benjamin, and they arose, and they went down to Egypt, and stood before Joseph” (Genesis 43:15). “Joseph saw Benjamin with them, and he said to the one in charge of his house: Bring the men to the house and slaughter and prepare, as the men shall dine with me at noon” (Genesis 43:16). “The men took…Joseph saw…with them…and prepare [vehakhen]” – prepare is for nothing other than Shabbat, just as it says: “It will be on the sixth day, they shall prepare…” (Exodus 16:5). This is to say that Joseph observed the Shabbat before it was given. “The man did as Joseph said, and the man brought the men to Joseph's house” (Genesis 43:17). “The men were afraid when they were brought to Joseph's house; they said: We have been brought on the matter of the silver that was restored before to our sacks, to falsely accuse us, and attack us, and take us as slaves, and our donkeys” (Genesis 43:18). “They approached the man in charge of Joseph's house, and they spoke to him at the entrance of the house” (Genesis 43:19). “The man did…The men were afraid…They approached the man” – it teaches that he was pushing them inside, and they were pushing him outside. “They said: Please my lord, we initially descended to acquire food” (Genesis 43:20). “We…descended” – it is a descent for us. In our land, we would support others, now we need your support. “He said: Peace be with you, fear not; your God, and the God of your father, gave you hidden treasure in your sacks; your silver came to me. And he took Simeon out to them” (Genesis 43:23). “He said: Peace be with you, fear not” – whether it is due to your merit or due to the merit of your fathers. “Your God…gave you hidden treasure…” – in any case, “your silver came to me.” “He took Simeon out to them” – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: He rendered him like a cruse of oil when he incarcerated him, (A cruse of oil is wide on the bottom. So too, Simeon had grown fat due to the large quantity of food with which he was provided (Etz Yosef; see Bereshit Rabba 91:8). ) as it is written: “And incarcerated him before their eyes” (Genesis 42:24). “They prepared…Joseph came…” (Genesis 43:25–26).

Quoting Commentary

Judah's lengthy speech to Joseph is seen by Ramban as a plea for compassion, appealing to Joseph's fear of God and previous merciful actions. Judah recounts their father's reluctance to send Benjamin, expressing concern for his well-being and offering himself as a servant in Benjamin's place. Ramban suggests that Judah's words also hint at Joseph's scheme to test his brothers, as interpreted by the Rabbis.

Ramban on Genesis 44:19:1

MY LORD ASKED HIS SERVANTS. I know no reason for this lengthy speech of Judah in which he relates that which has already transpired between them. And that which the Rabbis, of blessed memory, have said in interpretation of Judah’s words: (Bereshith Rabbah 93:5, quoted here by Rashi.) “Is this the ‘setting your eyes upon him’ to which you referred when you said, That I may set mine eyes upon him?” (Verse 21 here.) — does not make it a valid argument, for a ruler who commands that a person be brought before him does not do so on condition that he be freed from the consequences of the evils he would commit, and the more so for a theft in which the goblet from which he drinks was stolen from the king’s house. And originally he had favorably cast his eyes upon Benjamin, greeting him by saying G-d be gracious unto thee, my son, (Above, 43:29.) and he made all a party before him in the palace in Benjamin’s honor, and he gave them presents (Ibid., Verse 34.) and gave them corn as much as they can bear (Ibid., 44:1.) in excess of the money they had brought him, as I have explained, and what else was he to do for him! It therefore appears to me, in line with the plain meaning of Scripture, that Judah’s words are nought but supplications to bestir Joseph’s compassion, for Judah thought that he was a man who fears G-d, as he had told him, (Ibid., 42:18.) and since he had conducted himself mercifully towards them in the manner of one who fears sin, by consoling them for the trouble he had caused them. (Ibid., 43:23.) And this is the purport of the story. Judah said to him: “As a consequence of my lord’s inquiry, we were forced to tell you about this brother of ours, and we also did not consent to bring him down before you as you commanded at first, but we said that the lad cannot leave his father. (Verse 22 here.) However, at the peril of our lives, because of the burning heat of famine, (Lamentations 5:10.) we brought him, for you said, Ye shall see my face no more. (Verse 23 here.) But our father did not want to listen and permit us to return to buy a little food until we were all in danger, and then he consented with fear and worry. But now when he seeth that the lad is not with us, (Verse 31 here.) he will die in bitterness of soul. (Job 21:25.) Therefore, let my supplication, I pray thee, be presented before thee, (Jeremiah 37:20.) to have pity upon us and the aged father, and take me in place of the lad as a permanent servant, for I am better than he, and it shall be righteousness unto thee.” (Deuteronomy 24:13.) This is the purport of the entire section. It is possible that the expression, and thy servants will bring down the gray hairs of thy servant our father, (Verse 31 here.) is a euphemism out of respect [for Joseph, and Judah’s intent was to say], “and you will bring down the gray hairs of thy servant our father.” Similarly, But this thing brings sin upon thy people. (Exodus 5:16.) [The officers meant to say, “This thing brings sin upon you.”] It may further be said, in line with that which our Rabbis have said: “Is this the ‘setting your eyes upon him’ to which you referred?”—that Judah said, For thou art even as Pharaoh, (Verse 18 here.) meaning “it behooves you to stand by your word and your inquest, for it was on account of you that we have brought the lad under great duress,” as he [Judah] mentions, and he feared to be more explicit. But hidden in his words is the hint that the goblet affair was a scheme of his to have a pretext against them, for why should Joseph have wanted to see Benjamin to begin with, against their will. And so the Rabbis said in Bereshith Rabbah: (93:8.) “Judah said to him, ‘I will prove to you that you moved against us with a pretext. The people of how many countries have come down to buy food? Have you interrogated them as you have interrogated us? Were we perhaps asking for your daughter in marriage or were you seeking to marry our sister?’” The Rabbis are saying that this was hinted at in his words.

Targum

In Genesis 43:23, both Onkelos and Targum Jonathan describe the man reassuring Joseph's brothers, telling them not to fear and informing them that their money has been found in their bags, bringing Shimon out to them.

Onkelos Genesis 43:23

He [the man] said, Peace be with you, do not fear. Your God, and the God of your fathers, has given you a hidden gift in your bags. Your money has come to me. He then brought Shimon out to them.

Targum Jonathan on Genesis 43:23

And he said, Peace to you; be not afraid of my lord. Your God and the God of your fathers gave you treasure in your sacks: your money came to me. And he brought out Shimeon to them.

וַיָּבֵ֥א הָאִ֛ישׁ אֶת־הָאֲנָשִׁ֖ים בֵּ֣יתָה יוֹסֵ֑ף וַיִּתֶּן־מַ֙יִם֙ וַיִּרְחֲצ֣וּ רַגְלֵיהֶ֔ם וַיִּתֵּ֥ן מִסְפּ֖וֹא לַחֲמֹֽרֵיהֶֽם׃ 24 J Then the steward brought the men into Joseph’s house; he gave them water to bathe their feet, and he provided feed for their asses.
The man brought the men into Joseph's house as guests, providing water for washing their feet and feed for their donkeys. (Targum)

Commentary

The heh at the end of betah means "to" in Hebrew style, indicating the men were brought into Joseph's house as guests, not prisoners, after being interrupted before entering to explain finding their money in their bags. The man escorted them inside from the entrance where they had been conversing, providing water, foot washing, and feed for their donkeys.

Ibn Ezra on Genesis 43:24:1

INTO JOSEPH’S HOUSE. The heh at the end of betah (into the house of) means to. The latter is Hebrew style. (A heh suffixed to a noun has the same meaning as the preposition el (to) placed before it. Hence betah yosef means into Joseph’s house.)

Or HaChaim on Genesis 43:24:1

ויבא האיש את האנשים ביתה יוסף. The man (adjutant) brought the men into Joseph's home. Why has the Torah repeated the fact that the brothers were brought to the home of Joseph? We have already been told about this in verse 18? Apparently they were interrupted before they entered Joseph's home when they stopped in front of the house. The reason was that the brothers first wanted to explain that they had found their money in their bags when they had arrived back in Canaan. They wanted to know why they were being brought to Joseph's home. They were not sure whether this bode them good or ill. After Shimon had been released they realised that they were to be made welcome. This is why the Torah had to repeat the fact that they were brought to Joseph's palace, i.e. as guests not as prisoners.

Radak on Genesis 43:24:1

ויבא, he escorted them inside from the entrance where they had been having the conversation.

Rashi on Genesis 43:24:1

ויבא האיש AND THE MAN BROUGHT [THE MEN] — There is here a mention of bringing in after bringing in has been mentioned in Genesis 43:17, because then they hustled him outside so that they spoke to him at the door of the house (cf. Genesis 43:18 and Genesis 43:19 where they said אנחנו מובאים “we are being brought”), but as soon as he said to them “Peace be with you” they followed and went after him, into the house (Genesis Rabbah 92:4).

Steinsaltz on Genesis 43:24

The man brought the men to Joseph’s house as the viceroy’s guests. He gave them water after their long, tiring journey, and they washed their feet, and he gave feed to their donkeys. He took care of all their needs.

Targum

In Genesis 43:24, both Onkelos and Targum Jonathan recount how the man brought the men into Joseph's house, provided them with water to wash their feet, and gave feed to their donkeys.

Onkelos Genesis 43:24

The man brought the men into the house of Yoseif. He gave them water and they washed their feet. He had feed given to their donkeys.

Targum Jonathan on Genesis 43:24

The man brought the men into Joseph's house, and gave them water, and they washed their feet; and he gave them provender for their asses.

וַיָּכִ֙ינוּ֙ אֶת־הַמִּנְחָ֔ה עַד־בּ֥וֹא יוֹסֵ֖ף בַּֽצׇּהֳרָ֑יִם כִּ֣י שָֽׁמְע֔וּ כִּי־שָׁ֖ם יֹ֥אכְלוּ לָֽחֶם׃ 25 J They laid out their gifts to await Joseph’s arrival at noon, for they had heard that they were to dine there.
The brothers prepared a gift for Joseph in an ornate manner to present it upon his arrival at noon, reflecting Jewish law's emphasis on thoughtful offerings. Jacob sends Benjamin with his brothers to Egypt for protection, and Joseph reassures them, treating Simeon well despite his imprisonment. Chizkuni explains that the word "וְהִכִּינוּ" in Exodus 16:5 means not only "to prepare" but also to conceal after preparing for later presentation, as seen in Genesis 43:25 and 2 Chronicles 29:19. (Onkelos Genesis 43:25, Targum Jonathan on Genesis 43:25)

Commentary

The brothers prepared the gift they had brought for Joseph in an ornate and presentable manner, arranging it to look fresh and impressive upon his arrival at noon. They had heard from the palace official that they would be staying to eat with Joseph, giving them the opportunity to present the entire meal as a gift.

Chizkuni, Genesis 43:25:1

ויכינו את המנחה, “they set about to arrange the gift in a presentable fashion.”

Radak on Genesis 43:25:1

ויכינו, they arranged the gifts they had brought in a manner that would look appropriately impressive by the time Joseph would come home.

Radak on Genesis 43:25:2

כי שמעו, from the official in charge of Joseph’s palace that they were preparing the meal.

Radak on Genesis 43:25:3

לחם, a term which is inclusive, meaning the entire meal.

Rashbam on Genesis 43:25:1

ויכינו את המנחה, while the produce had been wrapped in the sacks on the way, it had suffered somewhat, and the brothers now tried to restore these items to the appearance of freshness.

Rashi on Genesis 43:25:1

ויכינו means AND THEY MADE READY — they laid it out ornately in fine vessels.

Steinsaltz on Genesis 43:25

They, the brothers, prepared the gift Jacob had sent with them, which up to that point had remained wrapped up on the donkey. They arranged it in a presentable manner until Joseph’s arrival at noon, because they heard that they would eat bread there. Since they had heard from the man that they would be staying to eat with Joseph, they knew that they would have the opportunity to present him with their gift.

Jewish Thought

The act of presenting offerings in a thoughtful and personalized manner is emphasized in Jewish law, as seen in the requirement to separate and present different species of bikkurim individually. This practice reflects a deep gratitude towards God for the land and its bounty, with the acknowledgment that success ultimately comes from Him. The act of presenting the first fruits is a symbolic demonstration of this gratitude, with the generosity of the landowner likened to a bride's contribution to her new home, reciprocated by God's continued blessings.

Akeidat Yitzchak 98:1:13

It is part of civilised behaviour to giftwrap offerings. Already Joseph's brothers giftwrapped their father Jacob's gift at the time they had been invited to lunch with Joseph. (Genesis 43,25) "They prepared the gift until Joseph would arrive at noon." Therefore, halachah, Jewish law requires that when a variety of species are brought as bikkurim, they must be suitably separated and presented species by species. The basket itself is also an integral part of the whole offering. "And you shall proceed to the place" (26,2) indicates, that personal attention is preferable to despatch of a delegate to perform this mitzvah. Since the delegate could not have recited the whole passage of the prayer, (due to the nature of its wording) it is clear that the proper way to perform this mitzvah is by doing it personally. The whole procedure then is a practical demonstration of the "you have enthroned G'd" syndrome, a realisation of the verse "For I will proclaim the name of the Lord, render greatness to our Lord." (Deut.32,3) The processional described by the Tossephta, has great psychological significance then. When reading through the statement made on the occasion of presenting the first fruit, it becomes clear that possession of the land is not the result of military conquest, but that the land was a gift from G'd. The priest accepts the basket in the middle of the declaration, i.e. he interrupts the declaration, so as to show that our gratitude needs to be expressed both in general terms (possession of the land) and in specific terms (our personal share of the bounty G'd bestows on this land) (2) The "you will answer" is to be understood as the stage following deposition of the basket of fruit before the altar. At that time, the donor invites the people to acknowledge the gift of the land, after which he himself acknowledges the personally experienced bounty of the Lord. (4) The "confession" containing a reference to Laban, is to contrast our descent to Egypt with our Exodus. Had it not been for the fact that Jacob had married four daughters of Laban, and that he referred to himself as a blood relation of Laban "the brother of my mother," the hatred and jealousy that existed between the brothers (Jacob's sons and Joseph) could not have been accounted for. As it was, it may have been somewhat hereditary, maternally, since all the brothers were grandsons of the envious and jealous Laban. Had it therefore not been for that blood relationship, Joseph would not have caused his family's eventual bondage in Egypt. He would never have come to Egypt in the first place. Whereas the brothers' descent into Egypt then was caused in no small measure by their own inadequacies, their descendants' exodus had nothing to do with their abilities. However "the Lord took us out from there." It was all G'ds doing. (5) The admission that even the source of individual success flows from the altar, which far from consuming our wealth is its true source, is emphasized by the swinging over the altar of the bikkurim'm the various directions. The word arami, is the word rama-i reversed. Laban is called the arami, since a swindler "reverses" the truth. Just as one appreciates a precious stone more if it had been the gift of a high ranking person, its inherent value being enhanced by the recipient's knowledge that he is held in high esteem, so something similar occurs in the case of bikkurim. When the farmer's efforts are crowned with success, he feels as if he is a recipient of a gift from His Maker, the master of the universe. A gift which originates from on high, is doubly treasured. Harvests therefore are celebrated. Vesamachta bechol hatov, you shall rejoice with all the good. (26,11) The way this joy is expressed in practice includes the Levite, the stranger etc. whose status re ownership of the land precludes him from participating directly in this bounty. The generosity displayed at such a time by the Jewish landowner is described in our opening Midrash as the floral contribution made by the bride to the home she establishes with her groom. The groom will, of course, respond by further increasing and matching the gifts already contributed by his bride.

Midrash

Jacob sends Benjamin with his brothers to Egypt, appealing to Joseph to protect him. The brothers arrive and Joseph sees Benjamin with them, inviting them to dine at his house. The men are afraid thinking they will be falsely accused, but Joseph reassures them. Simeon is released, and the brothers prepare for a meal, which is described as preparation for Shabbat. Joseph treats Simeon well, despite having been imprisoned.

Bereshit Rabbah 92:4

“The men took that gift, and they took in their hand double the silver, and Benjamin, and they arose, and they went down to Egypt, and stood before Joseph” (Genesis 43:15). “Joseph saw Benjamin with them, and he said to the one in charge of his house: Bring the men to the house and slaughter and prepare, as the men shall dine with me at noon” (Genesis 43:16). “The men took…Joseph saw…with them…and prepare [vehakhen]” – prepare is for nothing other than Shabbat, just as it says: “It will be on the sixth day, they shall prepare…” (Exodus 16:5). This is to say that Joseph observed the Shabbat before it was given. “The man did as Joseph said, and the man brought the men to Joseph's house” (Genesis 43:17). “The men were afraid when they were brought to Joseph's house; they said: We have been brought on the matter of the silver that was restored before to our sacks, to falsely accuse us, and attack us, and take us as slaves, and our donkeys” (Genesis 43:18). “They approached the man in charge of Joseph's house, and they spoke to him at the entrance of the house” (Genesis 43:19). “The man did…The men were afraid…They approached the man” – it teaches that he was pushing them inside, and they were pushing him outside. “They said: Please my lord, we initially descended to acquire food” (Genesis 43:20). “We…descended” – it is a descent for us. In our land, we would support others, now we need your support. “He said: Peace be with you, fear not; your God, and the God of your father, gave you hidden treasure in your sacks; your silver came to me. And he took Simeon out to them” (Genesis 43:23). “He said: Peace be with you, fear not” – whether it is due to your merit or due to the merit of your fathers. “Your God…gave you hidden treasure…” – in any case, “your silver came to me.” “He took Simeon out to them” – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: He rendered him like a cruse of oil when he incarcerated him, (A cruse of oil is wide on the bottom. So too, Simeon had grown fat due to the large quantity of food with which he was provided (Etz Yosef; see Bereshit Rabba 91:8). ) as it is written: “And incarcerated him before their eyes” (Genesis 42:24). “They prepared…Joseph came…” (Genesis 43:25–26).

Sefer HaYashar (midrash), Book of Genesis, Miketz 20

Verily, we have heard of thee that thou art wise and exceedingly reasonable, and couldst thou ‎not see on their faces that they cannot be spies? We have also heard that thou hast ‎interpreted Pharaoh’s dream acquainting him with this famine long before its coming and thy ‎words have proven to be correct, and how couldst thou not know in thy wisdom whether my ‎sons be spies or not? And now, oh my lord and king, behold I have sent before thee my son ‎Benjamin, according as thou hast spoken unto my sons, and I beseech thee to keep thine eye ‎on him until he be returned unto me in peace with his brethren. And knowest thou not, or ‎hast thou not heard what our God hath done unto Pharaoh when he took our mother Sarah? ‎and what God hath done unto Abimelech king of the Philistines concerning her, and also what ‎our father Abraham hath done unto the five kings of Elam, all of whom he hath smitten with a ‎small number of his men, and also what my two sons Simeon and Levi have done unto the ‎eight cities of the Amorites, which they have destroyed on account of their sister Dinah! And ‎now what will they not do in behalf of Benjamin, their brother, in whom they have found ‎comfort for the loss of his brother Joseph, if they see that the hand of any people was raised ‎against him on his account? Knowest thou not, oh king of Egypt, that the power of our God is ‎with us, and that our Lord heareth our prayer at all times, and that he forsaketh us not through ‎all the days? and when my sons informed me of thy actions I have not as yet called upon the ‎Lord against thee, or else thou shouldst have perished with thy men before my son Benjamin ‎could come before thee. But I have considered that my son Simeon was in thy house and thou ‎mightst, perhaps, do well with him, therefore I have not done unto thee this thing. And now ‎behold, my son Benjamin cometh unto thee with my other sons, take thou heed of him and ‎keep thine eyes upon him and God will keep his eyes upon thee and on all thy government. ‎And now, behold, I have disclosed unto thee all that was within, my heart, and behold my sons ‎are coming unto thee with their brother. I pray thee and the face of the whole earth in their ‎behalf, and send them away with their brothers in peace. And Jacob gave this letter unto his ‎sons to deliver by the hands of Judah unto the king of Egypt. - - And the sons of Jacob arose, ‎and they took Benjamin, and all the presents, and they went away, and they came into the ‎land of Egypt and they stood before Joseph. And Joseph saw his brother Benjamin with them, ‎and Joseph bade them peace, and these men came in the house of Joseph. And Joseph ‎commanded the steward to prepare a great meal for his brothers to eat. And he did so unto ‎them. And it was at noontime, and Joseph sent unto the men to come before him with ‎Benjamin.‎

Quoting Commentary

Chizkuni explains that the word והכינו in Exodus 16:5 not only means "to prepare" but also to conceal after preparing something for later presentation, citing examples from Genesis 43:25 and 2 Chronicles 29:19 to illustrate this point.

Chizkuni, Exodus 16:5:1

והכינו את אשר יביאו, “let them prepare (for the morrow) that which they shall bring home. The word והכינו does not only mean: “to prepare,” but also to conceal after having prepared something for presenting it at a later date. We find this expression in Genesis 43,25, when the brothers of Joseph, already in his private residence after having been invited for lunch, arranged the gift they had brought with them from their father before revealing it when he came into the house. [Chizkuni adds another example from 2 Chronicles 29:19 in which the word is used in a quite different manner: we have restored all the vessels which King Ahaz had caused to be abandoned.]

Targum

The brothers prepared a gift for Joseph's arrival at noon, as they had heard they would be eating there. (Onkelos Genesis 43:25, Targum Jonathan on Genesis 43:25)

Onkelos Genesis 43:25

They prepared their offering [to be ready] when Yoseif came at noon [to the morning meal], for they had heard that they would eat there.

Targum Jonathan on Genesis 43:25

And they made ready the present against the entrance of Joseph at the noon-day feast; for they had heard from him that they were to eat bread there.

וַיָּבֹ֤א יוֹסֵף֙ הַבַּ֔יְתָה וַיָּבִ֥יאּוּ ל֛וֹ אֶת־הַמִּנְחָ֥ה אֲשֶׁר־בְּיָדָ֖ם הַבָּ֑יְתָה וַיִּשְׁתַּחֲווּ־ל֖וֹ אָֽרְצָה׃ 26 J When Joseph came home, they presented to him the gifts that they had brought with them into the house, bowing low before him to the ground.
The brothers brought Joseph a gift prepared in a separate room to find favor as in Joseph's dream, fulfilling his dream where they prostrated to him as sheaves. The Hebrew verb "bo" signifies "to come" in reference to the fulfilment of God's word or the coming of the Shechinah, as seen in various biblical passages. Ramban interprets Jacob's dream as symbolizing his entire household bowing to Joseph, while HaKtav VeHaKabalah discusses the difference between prostration as bowing the head or on the earth. Targum Jonathan describes the brothers prostrating themselves on the ground before Joseph.

Commentary

The brothers brought Joseph a gift prepared in a separate room, entered Joseph's room to present it, emphasizing their effort to find favor as in Joseph's dream. They were in a different part of the compound, not the same "house" as Joseph, fulfilling his dream where they prostrated to him as sheaves.

Haamek Davar on Genesis 43:26:1

They brought (vayavi’u) the offering. Uncharacteristically, the alef of vayavi’u has an emphasizing dot in it, indicating that the brothers strove to find favor as they presented their offering, in fulfillment of the dream in which their sheaves bowed down to his.

Or HaChaim on Genesis 43:26:1

ויביאו לו את המנחה, They brought him the gift, etc. They had prepared this gift in a room which was especially set aside for such gifts, whereas they themselves proceeded to a different room, a room exclusively Joseph's. The Torah tells us that the brothers had entered a room in which Joseph was present in order to present their gift.

Radak on Genesis 43:26:1

ויבא...ויביאו, the letter א in the word ויביאו has a dagesh.

Radak on Genesis 43:26:2

הביתה, to the house where they were being dined, for although they were also in the same “house,” they were not in the same compound. In the house or palace of an important personage there are many smaller separate buildings. The brothers at this time had been in one of the outer buildings, whereas Joseph occupied the inner palace, so that the line “they brought the gift they carried with them to the inner palace to him,” is quite justified.

Rashi on Genesis 43:26:1

הביתה [THEY BROUGHT THE PRESENT] INTO THE HOUSE — from the outer hall into the reception hall.

Rav Hirsch on Torah, Genesis 43:26:1

הביתה, wahrscheinlich in das innerste Gemach, wo Josef sie erwartete.

Steinsaltz on Genesis 43:26

Joseph came home, and they brought him the gift that was in their hand to the house, and they prostrated themselves to him to the earth. This is the fulfillment of Joseph’s first dream: His eleven brothers, who now seek grain and are waiting to eat at Joseph’s table, were depicted in the dream as sheaves gathered around and prostrating to his sheaf (37:7).

Jewish Thought

The verb "bo" in Hebrew signifies "to come" as applied to living beings arriving at a certain place or approaching a person. It can also metaphorically refer to events or incorporeal things, including the manifestation of God's Presence. The term is used in reference to the fulfilment of God's word or the coming of the Shechinah, as seen in various biblical passages like Exod. 19:9 and Ezek. 44:2. The phrase "And the Lord my God shall come" in Zech. 14:5 is understood as the fulfillment of God's promises through the Prophets, with all the holy ones with Him supporting the Israelites.

Guide for the Perplexed, Part 1 22:1

IN Hebrew, the verb bo signifies “to come” as applied to a living being, i.e., its arrival at a certain place, or approach to a certain person, as “Thy brother came (ba) with subtilty” (Gen. 27:35). It next denotes (with regard to a living being) “to enter” a certain place, e.g., “And when Joseph came (va-yabo) into the house” (Gen. 43:26); “When ye come (ta-boü) into the land” (Exod. 12:25). The term was also employed metaphorically in the sense of “to come” applied to a certain event, that is, to something incorporeal, as “When thy sayings come to pass (yabo)” (Judg. 13:17); “Of that which will come (yaboü) over thee” (Isa. 47:13). Nay, it is even applied to privatives, e.g., “Yet evil came (va-yabo)” (Job 3:26); “And darkness came (va-yabo)” Now, since the word has been applied to incorporeal things, it has also been used in reference to God-to the fulfilment of His word, or to the manifestation of His Presence (the Shechinah). In this figurative sense it is said, “Lo, I come (ba) unto thee in a thick cloud” (Exod. 19:9); “For the Lord the God of Israel cometh (ba) through it” (Ezek. 44:2). In these and all similar passages, the coming of the Shechinah is meant, but the words, “And the Lord my God shall come (u-ba)” (Zech. 14:5) are identical with “His word will come,” that is to say, the promises which He made through the Prophets will be fulfilled; therefore Scripture adds “all the holy ones that are with thee,” that is to say, “The word of the Lord my God will be performed, which has been spoken by all the holy ones who are with thee, who address the Israelites.”

Quoting Commentary

Ramban explains that Jacob's reference to Joseph's mother in his dream alludes to Bilhah, who had already died by the time Jacob went to Egypt. He interprets the dream as symbolizing Jacob and his entire household bowing to Joseph. HaKtav VeHaKabalah discusses the difference between prostration as bowing the head, as Ibn Ezra suggests, and prostration on the earth, as Rashi interprets it to be with hands and feet extended.

HaKtav VeHaKabalah, Genesis 23:7:1

HE PROSTRATED - according to Ibn Ezra prostration is bowing the head, and this is an expression of giving honor to another person, and so Yitro does it for Moshe. However, Rashi (parashat Miketz, Genesis 42:6; Genesis 43:26) sees prostrating as extending oneself on the earth, with hands and feet extended. And it seems that the difference between a simple prostration and the prostration on the earth is that if it is on the earth obviously implies the extending of hands and feet.

Ramban on Genesis 37:10:2

SHALL I AND THY MOTHER AND THY BRETHREN INDEED COME TO PROSTRATE OURSELVES TO THEE TO THE EARTH? “Is not your mother long since dead?” Jacob, however, was not aware that the matter alluded to Bilhah who had raised him as if she were his mother. From here, our Rabbis derived the principle that there is no dream that does not contain invalid matters. Jacob’s intention in pointing out the invalidity of the dream was to cause his sons to forget the matter so that they should not be envious of him because of it. Jacob said to Joseph: “Just as it is impossible for the dream to be fulfilled with respect to your mother, so is the remainder invalid.” Thus the language of Rashi. In my opinion, at the time when Jacob went down to Egypt, Bilhah and Zilpah had already died (See Ramban 46:15.) since, in enumerating the seventy souls that went down to Egypt, Scripture states, Besides Jacob’s sons’ wives, (Further, 46:26.) and it does not say “besides Jacob’s wives and his sons’ wives.” (Thus, there is proof that Bilhah had already died at the time Jacob went down to Egypt. So how then could Rashi say that the mother in the dream, symbolized by the moon, who was to bow before Joseph in Egypt, referred to Bilhah?) And if you say that because they were concubines Scripture does not want to say “besides Jacob’s sons’ wives and his concubines,” yet we find that they are referred to as his father’s wives. (Above, Verse 2. Why then does Scripture not say “besides Jacob’s wives and his sons’ wives?” Thus it is clear that they had already died.) Besides, it is unlikely that “the moon” in the dream alludes to his concubine. Instead, my opinion concerning the matter of the dream is that the sun is an allusion to Jacob, and the moon alludes to the children of his household and all his wives, which comprised Jacob’s seed. Thus, the moon alludes to the fact that all his seed will prostrate themselves to Joseph, these being all the seventy souls that issued from his loins, since they all prostrated themselves when they came before him. The eleven stars represent the brothers who bowed down before him separately, (This explains why the brothers are singled out from all of Jacob’s seed, alluded to by the moon.) before their father arrived, as it is written, And when Joseph came into the house, they brought him the present which was in their hand into the house, and prostrated themselves to him to the earth. (Further, 43:26.)

Targum

Yoseif came to the house where the brothers were, and they brought an offering to him, prostrating themselves on the ground before him. (Onkelos Genesis 43:26, Targum Jonathan on Genesis 43:26)

Onkelos Genesis 43:26

Yoseif came to the house, and they brought the offering that was in their hand, to him in the house. They prostrated themselves on the ground to him.

Targum Jonathan on Genesis 43:26

And Joseph entered the house, and they offered to him the present which was in their hands for the house; and bowed before him upon the ground.

וַיִּשְׁאַ֤ל לָהֶם֙ לְשָׁל֔וֹם וַיֹּ֗אמֶר הֲשָׁל֛וֹם אֲבִיכֶ֥ם הַזָּקֵ֖ן אֲשֶׁ֣ר אֲמַרְתֶּ֑ם הַעוֹדֶ֖נּוּ חָֽי׃ 27 J He greeted them, and he said, “How is your aged father of whom you spoke? Is he still in good health?”
Ibn Ezra suggests "shalom" in Genesis 43:27 means "in peace," Sforno links it to physical health, Or HaChaim notes Joseph's concern for his brothers' well-being, Da'at Zekenim refers to the "old father" as Yitzchok, Rav Hirsch highlights Joseph's care for his father, and Steinsaltz notes Joseph's friendly welcome. Midrash emphasizes Joseph's continued care for his brothers, leading to reconciliation. Rabbenu Bachya praises Yehudah's strategic approach with Yosef, Tur HaArokh highlights Yosef's question about his father. Talmud discusses respecting elders and wise qualities. Targum describes Joseph's inquiry about their father's well-being.

Commentary

Ibn Ezra suggests that the use of "shalom" instead of "shalem" in Genesis 43:27 is an abridged form meaning "in peace." Sforno explains that "shalom" can refer to physical health, as it represents balance in the body. Or HaChaim notes that Joseph asked about the brothers' well-being before their father's, while Tur HaArokh clarifies that Joseph was referring to Yaakov. Da'at Zekenim suggests that the reference to the "old father" was actually to Yitzchok. Rav Hirsch highlights Joseph's anxious concern for his father's well-being. Joseph's friendly welcome to his brothers is noted by Steinsaltz.

Da'at Zekenim on Genesis 43:27:1

?השלום אביכם הזקן אשר אצרתם, העודנו חי “is your aged father of whom you have spoken well, is he still alive?” From the order in which Joseph asked, it is clear that the “old father” whom he spoke of was a reference to his grandfather, to Yitzchok. The brothers, answering about their father being alive did not want to mention the negative event of their grandfather having died. We find something similar in the Talmud, tractate Pessachim, folio 4, where when Rav was asked if his father was still alive he responded by saying that his mother was alive. He avoided having to spell out that the person he had been asked about had actually died.

Ibn Ezra on Genesis 43:27:1

IS YOUR FATHER WELL, THE OLD MAN. Our verse has a noun (shalom) in place of an adjective (shalem). (Our verse reads, ha-shalom avikhem (is your father well). I.E. argues that according to the rule of Hebrew grammar the Bible should have read; ha-shalem avikhem and not ha-shalom avikhem since the former means, is your father well (shalem) while the latter means, is your father peace (shalom), an impossible statement. His solution is to suggest that ha-shalom avikhem is short for ha-shalom la avikhem.) It is abridged, and should be read as if written, ha-shalom la-avikhem (is your father in peace). Ve-attah shalom (and peace be unto thee) (I Sam. 25:6) is similar. (I Sam. 25:6 reads, ve-attah shalom. According to I.E. it should have read, ve-attah shalem (and thou art well) since shalem is an adjective while shalom is a noun. Hence here, too, the verse is abridged and should be read as if written ve-attah shalom lekha.)

Or HaChaim on Genesis 43:27:1

וישאל להם לשלום. He asked them how they were, etc. Joseph first enquired how the brothers were before he enquired after their father's wellbeing. One first greets the people present before enquiring after those who are not present.

Or HaChaim on Genesis 43:27:2

השלום אביכם הזקן, is your aged father well? How could Joseph enquire after the wellbeing of the brothers' father before he had even ascertained that Jacob was still alive as he did at the end of the verse? If the enquiry after their father's wellbeing meant if he was still alive , why did Joseph ask about this twice? The brothers' reply is difficult also. They too first answered that their father was well and then added that he was alive. What news did they add by confirming that their father was still alive?

Or HaChaim on Genesis 43:27:3

Perhaps Joseph wanted to know if Jacob's wellbeing had been affected by his aging or whether he was as spry as ever. Perhaps this is why he added the word עודנו, i.e. is he as well as when you came here the last time? This is why Joseph was clever in asking first about their father's welfare before asking if he was still alive. The question then was not whether Jacob was actually alive, but whether he was as alive as the last time. An aging father could have been described as being well even if his mental and physical alertness had declined somewhat with age.

Rav Hirsch on Torah, Genesis 43:27:1

השלום אביכם ist viel mehr als השלום לאביכם, welches nur die Frage nach dem harmonischen Zustimmen der äußeren Verhältnisse ausdrückt, wobei noch ein inneres Zerknicktsein möglich wäre. Die Frage העודנו חי nach der Frage nach seinem Wohlsein, verrät so ganz das ängstliche Sohnesherz. Indem er sich nach des Vaters Wohlsein erkundigt, überfällt ihn die Angst: Gott, wenn er inzwischen gestorben wäre! und rasch fügt er hinzu: er lebt doch noch?

Sforno on Genesis 43:27:1

השלום? is he well (healthy) in body? Physical health consists of opposite forces in the body being in perfect balance with one another. [hence the word שלום, “being at peace, being in perfect harmony,” is an acceptable word for describing physical health. Ed.]

Sforno on Genesis 43:27:2

אביכם הזקן אשר אמרתם, I am asking, seeing that it is not frequent that aged people are in physically good health. Our sages already stated that “the lips of the aged have a tendency to become worn out and their ears to become hard of hearing.”

Steinsaltz on Genesis 43:27

Their friendly welcome continues, as Joseph himself acts in a friendly manner toward his brothers. He asked them with regard to their wellbeing, and he also said: Is all well with your elderly father whom you mentioned; is he still alive?

Tur HaArokh, Genesis 43:27:1

השלום אביכם?, “is your father well?” Joseph referred to Yaakov.

Tur HaArokh, Genesis 43:27:2

הזקן, “the old man?” This was a reference to Yitzchok [who had been alive when Joseph had been abducted. Ed.]

Midrash

Joseph continued to ask his brothers about their well-being even after coming to power in Egypt, showing care and concern for them. This contrasted with leaders who neglect the people after gaining power. Despite initially being hated by his brothers, Joseph's actions led to reconciliation and peace between them, as seen in their interactions and the gifts he gave them. Joseph's brothers only drank wine with him, not before, showing the significance of their reunion after twenty-two years.

Bereshit Rabbah 92:5

“He asked them regarding their wellbeing, and he said: Is all well with your father? Is the elder whom you mentioned still alive?” (Genesis 43:27). “They said: All is well with your servant, with our father, he is still alive; they bowed, and they prostrated themselves” (Genesis 43:28). “He asked them regarding their wellbeing…They said: All is well…” – Rabbi Ḥiyya Rabba saw a certain Babylonian: He said to him: ‘How is Father?’ (Rabbi Ḥiyya lived in the land of Israel and his father lived in Babylonia. ) He said to him: ‘Your mother inquired after you.’ He said to him: ‘I said this to you and you said that to me?’ He said to him: ‘One asks about the living, and one does not ask about the dead.’ So, “is all well with your father?” – this is Jacob; “the elder that you mentioned” – this is Isaac. “They said: All is well with your servant, with our father.” (They answered about Jacob, who was alive, but not about Isaac, who was not.) “He lifted his eyes and saw his brother Benjamin, his mother's son, and he said: Is this your youngest brother whom you mentioned to me? He said: God be gracious to you, my son” (Genesis 43:29). “He lifted his eyes, and saw…” – Rabbi Binyamin said: Because we have heard grace [mentioned] regarding the eleven tribes, (Jacob said of them: “The children with whom God has graced your servant” (Genesis 33:5). Binyamin had not yet been born at that time. ) but did not hear grace regarding the tribe of Benjamin. Where did we hear it? We heard it here: “God be gracious to you, my son.” “Joseph hurried, because his mercy was aroused toward his brother and he sought to weep; he entered the chamber, and wept there” (Genesis 43:30). “They sat before him, the firstborn according to his seniority, and the younger according to his youth, and the men wondered to one another” (Genesis 43:33). “Joseph hurried…They sat before him…” – he took the goblet and created the false impression that he was smelling the goblet. He said: ‘Judah, who is king, sits at the head. Reuben who is the firstborn, will sit alongside him,’ and likewise regarding them all. He said: ‘I have no mother and Benjamin has no mother, when his mother bore him, she died. Therefore, let him come and place his head alongside mine.’ That is why, “the men wondered…” “He gave gifts from before him, and Benjamin's gift was five times greater than the gifts of all of them. They drank, and became inebriated with him” (Genesis 43:34). “He gave gifts from before him…” – Joseph gave him, Asenat gave him, Manasseh gave him, Ephraim gave him, and [he received] his portion with his brothers. That is what is written: “Benjamin's gift was five times greater than the gifts of all of them.” “They drank, and became inebriated with him” – with him, they drank, but other than with him, they did not drink, as Rabbi Levi said: All twenty-two years that he did not see them, he did not taste the taste of wine. They, too, did not taste the taste of wine until they saw him. That is what is written: “They drank, and became inebriated with him” – with him, they drank, but other than with him, they did not drink.

Midrash Tanchuma Buber, Vayeshev 7:1

(Gen. 37:4:) BUT WHEN HIS BROTHERS SAW THAT THEIR FATHER LOVED HIM MORE THAN ANY OF HIS BROTHERS, < THEY HATED HIM SO THAT THEY COULD NOT SPEAK PEACEABLY (shalom) TO HIM >. When he came to ask how they were (shalom), they would not answer him. Why? Because it was his custom to ask how they were. You have the < kind of > person who, before coming to power, [asks people how they are. But, after coming to power], his spirit hardens over him, and he is no longer careful to ask the people of the city how they are. Joseph, however, was not like that. Although he had come to power (in Egypt), it was < still > his custom to ask his brothers how they were. Thus it is stated (in Gen. 43:27): AND HE ASKED THEM HOW THEY WERE. The Holy One said to him: Joseph, you began asking how your brothers were in this world; and they hated you. In the world to come, however, I am pardoning you, removing hate from between you, making you dwell in safety, and making peace between you. So also has David said (in Ps. 133:1): SEE HOW GOOD AND HOW PLEASANT IT IS FOR BROTHERS TO DWELL TOGETHER.

Quoting Commentary

Rabbenu Bachya praises Yehudah's strategic approach in speaking to Yosef to prioritize Binyamin's release rather than accusing him, using Yosef's sentimentality towards their father as a weapon to appeal to his conscience. Tur HaArokh highlights Yosef's question about his father's health as a way to establish a closer relationship with his brothers by shifting the focus from "your father" to "my father."

Redeeming Relevance; Genesis 6:34

Rabbenu Bachya highlights Yehudah’s wisdom in how he speaks to Yosef, who has just framed Binyamin. Yehudah had every right to be angry at this time. He easily could have accused Yosef of creating a conspiracy designed to give them trouble. Instead, Yehudah remains goal-oriented, his priority Binyamin’s release. (Rabbenu Bachya, Introduction to Parashat Vayigash.) Rather than argue with Yosef, Yehudah speaks to Yosef ’s conscience. He does this after he notices the Egyptian viceroy’s curious sentimentality toward his father: After having previously asked about Yaakov’s well-being (Bereshit 43:27), Yosef now wishes the brothers a peaceful journey and sends them back to their father (Bereshit 44:17). Having just imprisoned Binyamin, Yosef meant to make a point that the brothers never really cared about their father’s well-being – not earlier when they sold him and not now when they were about to lose Binyamin. Whether Yehudah caught Yosef ’s bitter irony or not, he sees the viceroy’s own concern for their father as his best weapon to parry back at him.

Tur HaArokh, Genesis 45:3:1

העוד אבי חי?, “is my father still alive?” Even though he had asked them the same question already in 43,27 and the brothers had answered in the affirmative, his question now concerned the state of his health, not the mere fact that Yaakov was still alive. The word חי therefore has to be equated with בריא, healthy. It is also possible that he did not really ask this question in order to receive additional information, but merely to have an opening to speak to the brothers, instead of as until now, about “your father,” but about “my father,” i.e. their common father. This was a ploy to establish close personal contact with his brothers.

Talmud

The text discusses the importance of listening to elders and responding to their words in a respectful manner. It also outlines seven marks of a wise man, including not speaking before someone wiser, not interrupting wise speech, not being hasty to answer, questioning appropriately, addressing points in order, and acknowledging the truth. These qualities are derived from various biblical examples, such as Hushai and Jeremiah.

Tractate Kallah Rabbati 4:2

BARAITHA. Sit before the elders and incline your ear to listen to their words. GEMARA. As it is written, Ask thy father, and he will declare unto thee, thine elders and they will tell thee. (Deut. 32, 7.) BARAITHA. Endeavour in connection with their words to reply on the first point first and on the last point last. GEMARA. We have learnt there: (Aboth V, 10 (Sonc. ed., V, 7, p. 64).) Seven marks distinguish an uncultured man and seven a wise man. Why does [the Mishnah] first mention the uncultured man? It should have mentioned the wise man [first]! (It is more befitting to begin with the qualities of the wise.) Further, why [immediately after mentioning the uncultured man does it enlarge upon the marks] of the wise man [without first enumerating the marks of the uncultured man]? (The Mishnah reads: ‘There are seven marks of an uncultured man and seven of a wise man. The wise man does not speak’, etc.) Because [the Mishnah] wishes to state, ‘The wise man does not speak before him who is greater than he in wisdom’. Let, then [the Mishnah] state, ‘The uncultured man speaks’, etc.! The teacher enumerates the merits of the wise, and as for the uncultured the converse [applies to them]. R. Aḥa said to Raba, ‘Whence do we know from the Torah that one should speak to the first thing first and the last thing last?’ [He replied,] ‘Whence [do we know it]? It is a Rabbinical teaching’. [R. Aḥa] retorted, ‘According to your reasoning, whence are all of them (The seven marks of the wise man.) derived?’ He replied, ‘I will tell you them [all from the Torah]. “The wise man does not speak, etc.” [can be learnt] from Hushai, as it is written, Shall we do after his saying? if not, speak thou. (2 Sam. 17, 6. Ḥushai did not speak in the presence of Aḥitophel, who was greater in wisdom than he, but merely reported to Absalom what he had said.) “He does not break in upon the speech of the wise”, as it is written, And it came to pass, that when Jeremiah had made an end of speaking … then spoke Azariah. (Jer. 43, 1f.) “He is not hasty to answer”, as it is written, Be not rash with thy mouth. (Eccl. 5, 1.) “He questions according to the subject”, as it is written, And he asked them … Is your father well, the old man of whom ye spoke? Is he yet alive? (Gen. 43, 27.) And they answered, Thy servant our father is well, he is yet alive. (ibid. 28.) “He speaks to the first point first”, as it is written, And (he) said: Whose daughter art thou? tell me, I pray thee. Is there room in thy father’s house for us to lodge in? (ibid. XXIV, 23.) And it is written, And she said unto him, I am the daughter of Bethuel (ibid. 24.) and then, We have both straw and provender enough. (ibid. 25.) “And he acknowledges the truth”: This refers to Moses, as it is written, And when Moses heard that, it was well-pleasing in his sight; (Lev. 10, 20, i.e. Moses acknowledged the force of Aaron’s argument.) and it is written, For he hath spoken to us in the name of the Lord our God’. (Jer. 26, 16. The reference is to Jeremiah, the genuineness of whose prophecy is acknowledged by the princes.)

Targum

Joseph greeted his brothers and asked about their father's well-being, specifically inquiring if their old father, whom they had spoken about, was still alive and at peace (Onkelos Genesis 43:27; Targum Jonathan on Genesis 43:27).

Onkelos Genesis 43:27

He inquired about their welfare, and said, Is your old father at peace, the one about whom you spoke? Is he still alive?

Targum Jonathan on Genesis 43:27

And Joseph saluted them, and said, Is it well with your father, the old man of whom you told me? Is he still alive?

וַיֹּאמְר֗וּ שָׁל֛וֹם לְעַבְדְּךָ֥ לְאָבִ֖ינוּ עוֹדֶ֣נּוּ חָ֑י וַֽיִּקְּד֖וּ (וישתחו) [וַיִּֽשְׁתַּחֲוֽוּ]׃ 28 J They replied, “It is well with your servant our father; he is still in good health.” And they bowed and made obeisance.
The brothers expressed gratitude for the viceroy's concern for their father's well-being by prostrating themselves. In the Midrash, Joseph showed kindness to his brothers, recognized Benjamin, and contrasted pride with humility. Yosef's sentence was increased for asking the officer to remember him, and he either embalmed his father without permission or remained silent when referred to as a servant. Rav Yehuda explains that Joseph was called "Bones" for his humility in not protesting when his brothers referred to Jacob as his servant. In the Targum, the brothers inform Joseph that their father is alive and well, bowing down before him.

Commentary

The brothers bowed their heads and prostrated themselves in gratitude for the viceroy's concern for their father's well-being, expressing that their father was alive and well. The act of prostration was a sign of respect and thankfulness for the viceroy's kindness and inquiry about their family.

Chizkuni, Genesis 43:28:1

וישתחו, “they prostrated themselves;” the word is written as if in the singular mode, with the last letter ו missing. (Actually it is missing in our editions of the Torah, but is meant to be read as if it were not missing.) [Compare comment by minchat shay according to whom it is spelled in the singular mode, but is to be read in the plural mode. Ed.]

Ibn Ezra on Genesis 43:28:1

AND THEY BOWED THE HEAD. Va-yikkedu (and they bowed the head) means, and they placed their head to the ground. Thus va-yishtachavu (and made obeisance) means, and they had bowed. (Scripture reads, va-yikkedu, va-yishtachavu. I.E. interprets va-yishtachavu as a pluperfect, they had bowed, since the bowing obviously preceded the placing of the head on the ground.)

Radak on Genesis 43:28:1

ויקדו וישתחוו, when they prostrated themselves this was with the intention of making an obeisance to their father after whom Joseph had inquired (although outwardly, this was not noticeable).

Rashi on Genesis 43:28:1

ויקדו וישתחו AND THEY BOWED THE HEAD AND PROSTRATED THEMSELVES — in recognition of his enquiry regarding their welfare. The root קדד denotes bowing the head: the verb שחה in the Hiphil denotes prostration upon the ground (Megillah 22b).

Rav Hirsch on Torah, Genesis 43:28:1

Sie konnten nur antworten שלום לאבינו, ihm war שלום, er war es nicht, ihm fehlte ja Josef und Simeon und Benjamin. — קדה ,ויקדו וישתחוו von קדר, der Wurzel von קדקוד, heißt: mit aufrechtstehendem Unterkörper den Scheitel bis zur Erde neigen, eine Verbeugung, die uns wohl kaum möglich ist. השתחויה aber heißt: sich ganz flach zu Boden werfen, und drückt somit völlige Untertänigkeit und Hingebung aus. Auch bittend wirft man sich also hin קידה ,הכל בזכות השתחויה steht aber stets beim Dank und dann folgt השתחויה. Die alte Welt war auch in solchen Kleinigkeiten gedankenvoll. Dadurch, daß der andere uns Wohlwollen erwiesen hat, fühlen wir uns aufgerichtet, er hat uns stehende Stellung gegönnt und bereitet, deshalb neigen wir uns stehend, erkennen unsere Stellung als seine Gewährung an und dann השתחויה: versprechen, mit gänzlicher Hingebung die Verpflichtung für den Dank zu lösen. Im Anfang, V. 26, heißt es nur וישתחוו; jetzt aber, wo er sie wohlwollend aufgenommen und sich teilnehmend nach ihrem Vater erkundigt hatte: ויקדו וישתחוו, und hier steht auch das חסר וישתחו! das Gefühl der קידה überwog bereits! (Siehe Sukka 53a.)

Sforno on Genesis 43:28:1

שלום לעבדך לאבינו עודנו חי, also your servant our father is well. He does not enjoy the serenity of the dead but he is still very much alive.

Sforno on Genesis 43:28:2

ויקדו וישתחוו, in acknowledgement of the kind inquiry after their father’s well being.

Siftei Chakhamim, Genesis 43:28:1

Prostration upon the ground. [Rashi knows this] because it is written in 42:6, “And they prostrated themselves (וישתחוו) to him with their faces to the ground.”

Steinsaltz on Genesis 43:28

They said: All is well with your servant, with our father, he is still alive; they bowed, and they prostrated themselves as a mark of respect and gratitude to the viceroy who had bestowed honor upon them by inquiring into their welfare and asking about their father’s health.

Tur HaArokh, Genesis 43:28:1

שלום לעבדך לאבינו, “your servant, our father, is well.” They spoke only about Yaakov seeing that “הזקן” Yitzchok had died during the many years Joseph had been away from home. One does not answer a question dealing with something distressing.

Midrash

Joseph showed kindness to his brothers, recognized Benjamin, and wept in private. He seated them according to birth order, gave gifts, and drank with them. Joseph's death is attributed to embalming Jacob, who may have commanded it. The Midrash contrasts pride and humility in various biblical figures, highlighting humility's importance. Joseph's pride is shown in his silence when his brothers referred to Jacob as his servant, while Judah's humility is praised for advocating for Benjamin.

Bamidbar Rabbah 13:3

“The one who presented…” (Numbers 7:12), that is what is written: “A man’s pride will humble him, and the lowly spirit will attain honor” (Proverbs 29:23). Rabbi Tanḥuma bar Abba said: “A man's pride will humble him,” this is Adam the first man. How so? When he violated the command of the Holy One blessed be He and ate from the tree, the Holy One blessed be He sought to have him repent, and He provided him with an opening. Adam did not seek to do so. That is what is written: “The Lord God said: Behold, the man [has become as one of us, to know good and evil, and now, lest] [pen]…” (Genesis 3:22). Rabbi Abba bar Kahana said: What is “and now”? It is, rather, that the Holy One blessed be He said to him: ‘Even now, repent and I will accept you.’ Adam said: ‘I do not wish to do so.’ The Holy One blessed be He said: “And now,” and Adam said: ‘pen, I do not wish to do so.’ Rabbi Shimon ben Lakish said: When Adam emerged from judgment, he began cursing and blaspheming. “Cherubs” is stated here: “He stationed the cherubs east of the Garden of Eden” (Genesis 3:24), and “cherubs” is stated by Sennacherib: “Lord of hosts, God of Israel, who abides over the cherubs” (Isaiah 37:16). Just as there, cursing and blaspheming, (By Sennacherib (see Isaiah 37:17).) so, too, here, cursing and blaspheming. That is, “a man’s pride will humble him.” Because he was too haughty vis-à-vis the Holy One blessed be He to repent, He humbled him and banished him from the Garden of Eden. “And the lowly spirit will attain honor,” this is Abraham, who lowered his spirit and said: “I am dust and ashes” (Genesis 18:27). That is why the Holy One blessed be He called him: “The man greatest among the giants” (Joshua 14:15) (See the Alshikh on the verse.) ; this characterization means greater than Adam the first man. Another matter, “a man's pride will humble him,” this is Pharaoh, who was haughty vis-à-vis Moses and said: “Who is the Lord that I will heed His voice…?” (Exodus 5:2). The Holy One blessed be He humbled him: “He hurled Pharaoh and his army [into the Red Sea]” (Psalms 136:15). “And the lowly spirit will attain honor,” this is Moses; “For when shall I entreat on your behalf…?” (Exodus 8:5), and it says: “Upon my leaving the city, I will spread my hands [to the Lord]” (Exodus 9:29). (In both of these verses, Moses tells Pharaoh that ending the plague does not depend on him; rather, he will pray to the Holy One blessed be He to end the plague in question.) Another matter, “a man’s pride,” this is Amalek, who was haughty vis-à-vis the Holy One blessed be He, with his curses and blasphemies, as he would send the foul smell to His nose, (This is a phrase from Ezekiel 8:17; it refers to something done with the intent of insulting God.) and he would take the male organ of Israel and cast it upward, cursing and blaspheming, saying: ‘Is this what You wanted?’ That is what is written: “And attacked you from behind [vayzanev]” (Deuteronomy 25:18); they struck them a strike on the tail [zanav]. (This is a euphemism for their male organs.) “And the lowly spirit will attain honor,” this is Joshua, who killed him, as it is stated: “Joshua weakened Amalek and his people…” (Exodus 17:13). Another matter, “a man’s pride will humble him,” this is Tavor and Carmel, that came from the ends of the earth, (Tavor and Carmel are mountains. See Bereshit Rabba 99:1.) haughtily saying: ‘We are high, and upon us, the Holy One blessed be He is giving the Torah.’ “And the lowly spirit will attain honor,” this is Sinai, that humbled itself, saying: ‘I am low.’ As a result, the Holy One blessed be He rested His glory upon it. The Torah was given upon it, and it merited all this honor, just as it says: “The Lord descended upon Mount Sinai” (Exodus 19:20). Another matter, “a man's pride will humble him,” this is Joseph, who conducted himself with superiority, as his brothers would say before him: “Your servant, our father” (Genesis 43:28), and he would keep silent. That is why he is called “bones” during his lifetime, as it is stated: “And you shall carry up my bones from here” (Genesis 50:25). “And the lowly spirit will attain honor,” this is Judah, who humbled himself before Joseph on behalf of Benjamin: “May your servant speak a matter?” (Genesis 44:18); “for your servant took responsibility for the lad” (Genesis 44:32); “now, please, your servant will remain…” (Genesis 44:33). Rabbi Berekhya HaKohen bar Rabbi said in the name of Rabbi Levi: The Holy One blessed be He said: ‘Judah, you humbled yourself before your brother who is younger than you; as you live, when the Tabernacle will be erected and the tribes will come to present an offering, not one of them will present an offering before you, but rather they will accord you deference, and it is you who will present an offering first.’ That is what is written: “The one who presented his offering on the first day…of the tribe of Judah…”

Bereshit Rabbah 100:3

“Joseph fell upon his father’s face, wept upon him, and kissed him” (Genesis 50:1). “Joseph commanded his servants, the physicians, to embalm his father. The physicians embalmed Israel” (Genesis 50:2). “Joseph fell…Joseph commanded his servants” – why did Joseph die before his brothers? Rabbi [Yehuda HaNasi] and the Rabbis, Rabbi [Yehuda HaNasi] said: Because he embalmed his father. The Holy One blessed be He said to him: ‘Was I not able to preserve My righteous one? Did I not say to him: “Do not fear [ti’re’i], worm of Jacob” (Isaiah 41:14) – worm, do not see [tiri] Jacob?’ (God had decided to ensure that Jacob’s body would not decay, so it was unnecessary for Joseph to embalm him. ) The Rabbis say: It was he [Jacob] who commanded them to embalm him. That is what is written: “His sons did to him [just as he commanded them]” (Genesis 50:12). According to the opinion of Rabbi [Yehuda HaNasi], it works out well. (It is understood why Joseph died before his brothers. ) According to the opinion of the Rabbis, [it is because] almost five times, Judah said: “Your servant, my father, your servant, my father” and Joseph heard and remained silent. (On four occasions, Judah referred to Jacob as Joseph’s servant, and Joseph remained silent: Genesis 44:24, 27, 30, 31. Additionally, on one occasion (Genesis 43:28) it is stated that the brothers referred to Jacob in this way in speaking to Joseph, although it is not explicitly stated that it was Judah who said it. )

Bereshit Rabbah 92:5

“He asked them regarding their wellbeing, and he said: Is all well with your father? Is the elder whom you mentioned still alive?” (Genesis 43:27). “They said: All is well with your servant, with our father, he is still alive; they bowed, and they prostrated themselves” (Genesis 43:28). “He asked them regarding their wellbeing…They said: All is well…” – Rabbi Ḥiyya Rabba saw a certain Babylonian: He said to him: ‘How is Father?’ (Rabbi Ḥiyya lived in the land of Israel and his father lived in Babylonia. ) He said to him: ‘Your mother inquired after you.’ He said to him: ‘I said this to you and you said that to me?’ He said to him: ‘One asks about the living, and one does not ask about the dead.’ So, “is all well with your father?” – this is Jacob; “the elder that you mentioned” – this is Isaac. “They said: All is well with your servant, with our father.” (They answered about Jacob, who was alive, but not about Isaac, who was not.) “He lifted his eyes and saw his brother Benjamin, his mother's son, and he said: Is this your youngest brother whom you mentioned to me? He said: God be gracious to you, my son” (Genesis 43:29). “He lifted his eyes, and saw…” – Rabbi Binyamin said: Because we have heard grace [mentioned] regarding the eleven tribes, (Jacob said of them: “The children with whom God has graced your servant” (Genesis 33:5). Binyamin had not yet been born at that time. ) but did not hear grace regarding the tribe of Benjamin. Where did we hear it? We heard it here: “God be gracious to you, my son.” “Joseph hurried, because his mercy was aroused toward his brother and he sought to weep; he entered the chamber, and wept there” (Genesis 43:30). “They sat before him, the firstborn according to his seniority, and the younger according to his youth, and the men wondered to one another” (Genesis 43:33). “Joseph hurried…They sat before him…” – he took the goblet and created the false impression that he was smelling the goblet. He said: ‘Judah, who is king, sits at the head. Reuben who is the firstborn, will sit alongside him,’ and likewise regarding them all. He said: ‘I have no mother and Benjamin has no mother, when his mother bore him, she died. Therefore, let him come and place his head alongside mine.’ That is why, “the men wondered…” “He gave gifts from before him, and Benjamin's gift was five times greater than the gifts of all of them. They drank, and became inebriated with him” (Genesis 43:34). “He gave gifts from before him…” – Joseph gave him, Asenat gave him, Manasseh gave him, Ephraim gave him, and [he received] his portion with his brothers. That is what is written: “Benjamin's gift was five times greater than the gifts of all of them.” “They drank, and became inebriated with him” – with him, they drank, but other than with him, they did not drink, as Rabbi Levi said: All twenty-two years that he did not see them, he did not taste the taste of wine. They, too, did not taste the taste of wine until they saw him. That is what is written: “They drank, and became inebriated with him” – with him, they drank, but other than with him, they did not drink.

Sefer HaYashar (midrash), Book of Genesis, Miketz 21

And the men informed the steward of Joseph’s house concerning the money that was ‎returned in their sacks, and he said unto them: Peace be to you, fear not. And he brought out ‎unto them their brother Simeon. And Simeon said unto his brothers: My lord the king of Egypt ‎has dealt very kindly with me; he did not continue my confinement as you have seen with your ‎eyes. For on your leaving this city he had me released and he hath shown unto me kindness in ‎his own house. And Judah took Benjamin by the hand and they came before Joseph, and they ‎bowed down before him to the ground. And the men gave their presents unto Joseph and ‎they sat down before him. And Joseph said unto them: Is there peace with you and peace ‎with your children and peace unto your aged father? And they said peace. And Judah took the ‎letter which Jacob had sent, and he put it into the hands of Joseph. And Joseph read the letter ‎and he recognized his father's hand writing and he felt like weeping. And Joseph could not ‎refrain himself, and he entered into his chamber and he wept a great weeping, and then he ‎came out again, and he lifted up his eyes and saw his brother Benjamin, and he said: Is this ‎your brother of whom ye spoke unto me? And Benjamin came near unto Joseph, and Joseph ‎placed his hand upon his head and said unto him: God be gracious unto thee, my son And ‎when Joseph saw his brother, the son of his mother, he sought once more where to weep, ‎and he entered into his chamber and he wept there. And he washed his face and went out ‎and refrained himself and said: Set on bread. And in the hand of Joseph was a cup from which ‎he drank, and it was of silver studded with onyx stones and bdellium, in beauty exceeding. ‎And Joseph struck this cup before the eyes of his brothers when they sat down to eat with ‎him. And Joseph said unto the men: I divine by this cup that Reuben is the first born, and ‎Simeon and Levi and Judah and Issachar and Zebulun are sons of one mother. Set down ‎therefore to eat according to your birth. And he seated the others likewise according to their ‎birth. And Joseph said: I' know that this, your youngest brother, hath no brother, and I, like ‎him, have no brother, therefore let him sit down and eat with me. And Benjamin went up ‎before the face of Joseph and he seated himself upon the throne. And when the men saw ‎what Joseph did they wondered greatly at these things, and the men ate and drank with ‎Joseph at that time. And he gave them presents at that time, and Joseph gave an additional ‎present unto Benjamin. And when Manasseh and Ephraim saw the act of their father they also ‎gave their presents unto Benjamin, and Osnath gave him also a present, so that there were in ‎Benjamin’s hand five presents. And Joseph brought wine for them to drink, but they would ‎not drink it, and they said, from the day that our brother Joseph hath been lost unto us, we did ‎not drink any wine nor did we eat any delicious food. And Joseph swore and he urged them ‎exceedingly and they drank and became intoxicated with him on that day.‎

Musar

Yosef's sentence in prison was increased by 2 years for asking the officer of Pharaoh's drink to remember him, as reported in the Midrash. Additionally, Yosef either embalmed his father without G-d's permission or remained silent when referred to as "your servant, our father Yaakov," resulting in his death before his brothers according to different views in the commentary.

Mesillat Yesharim 4:25

Yosef, for saying to the officer of [Pharaoh's] drink: "But remember me when it is well with you [and please show kindness to me, and make mention of me to Pharaoh.]" (Gen 40:14), his sentence [in prison] was increased by 2 years as the Midrash reports (Genesis Raba 89b). And Yosef himself for embalming his father without G-d's permission, according to one view, or because he heard the words: "your servant, our father [Yaakov]" (Gen.43:28) and remained silent, according to another view, died before all of his brothers (Gen. Raba 100:4).

Talmud

Rav Yehuda explains that Joseph was called "Bones" during his lifetime because he did not protest when his brothers referred to their father Jacob as Joseph's servant, showing humility and respect for his father's honor (Sotah 13b:9).

Sotah 13b:9

Rav Yehuda says that Rav says: For what reason was Joseph called: Bones, even during his lifetime, as he had his brothers take an oath that “God will surely remember you, and you shall carry up my bones from here” (Genesis 50:25)? Because he did not protest for the honor of his father, as the brothers said to Joseph while unaware of his true identity: “Your servant our father” (Genesis 43:28, 44:31), and Joseph said nothing to them in protest that they referred to his father Jacob as Joseph’s servant.

Targum

In Onkelos Genesis 43:28, the brothers inform Joseph that their father is alive and well. In Targum Jonathan on Genesis 43:28, the brothers give the same response and bow down before Joseph.

Onkelos Genesis 43:28

They said, Your servant, our father is at peace. He is still alive. They bowed their heads and prostrated themselves.

Targum Jonathan on Genesis 43:28

They answered, It is well with thy servant our father; he is yet alive. And they bowed and made obeisance.

וַיִּשָּׂ֣א עֵינָ֗יו וַיַּ֞רְא אֶת־בִּנְיָמִ֣ין אָחִיו֮ בֶּן־אִמּוֹ֒ וַיֹּ֗אמֶר הֲזֶה֙ אֲחִיכֶ֣ם הַקָּטֹ֔ן אֲשֶׁ֥ר אֲמַרְתֶּ֖ם אֵלָ֑י וַיֹּאמַ֕ר אֱלֹהִ֥ים יׇחְנְךָ֖ בְּנִֽי׃ 29 J Looking about, he saw his brother Benjamin, his mother’s son, and asked, “Is this your youngest brother of whom you spoke to me?” And he went on, “May God be gracious to you, my boy.”
Chasidut discusses Yaakov representing inner intelligence and grace, blessing the tribes with Chein, while Binyamin was blessed by Yosef with grace. Commentary on Genesis 43:29:1 includes Ibn Ezra explaining the unique root of "Yochnekhah," Sforno interpreting Joseph's blessing for Benjamin to gain his brothers' affection, and Radak noting Joseph recognized Benjamin due to their mother's resemblance. Midrash reflects on Joseph's emotional reaction to seeing Benjamin, his strategic actions to protect his brothers, and the peace between Judah and Joseph. Musar recounts Rabbi Yose and Rabbi Chiya expressing gratitude to a merchant, blessing him with the name Chanan for God's grace. Quoting Commentary includes Ramban on Numbers 20:10:1 discussing Moses' question as a test of faith, Rabbeinu Bahya on Shemot 34:6:6 on God's attributes, and Chizkuni on Exodus 34:6:4 interpreting "gracious" as generosity. Talmud mentions Rabbi Ḥiyya bar Abba suggesting Jochebed as the missing seventieth person in Jacob's family count, supported by Rabbi Ḥama bar Ḥanina. Targum describes Jacob seeing Benjamin and Benjamin blessing the Lord in response.

Chasidut

Yaakov represents inner intelligence and merited grace, blessing the tribes with Chein. Binyamin, not present, was blessed by Yosef with grace. (Likutei Moharan 1:4:1)

Likutei Moharan 1:4:1

4. Therefore, Yaakov, who is the aspect of inner intelligence, merited grace. As is written (Genesis 33:11), “God has ChaNani (granted me grace).” He, therefore, blessed the tribes with CheiN, as in (ibid., 33:5), “The children with whom the Lord has ChaNan (graced) your servant.” And Binyamin, who was not there at the time, was therefore blessed by Yosef with grace, as is written (Genesis 43:29), “May the Lord yaChNkha (grant you grace), my son.”

Commentary

In Genesis 43:29:1, Ibn Ezra explains the unique root of "Yochnekhah" and suggests it differs due to the guttural chet. Sforno interprets Joseph's blessing as a wish for grace to help Benjamin gain his brothers' affection. Radak notes Joseph recognized Benjamin due to his resemblance to their mother. Tur HaArokh explains that Joseph recognized Benjamin by his mother's features. Rabbeinu Bahya compares Joseph's blessing to Jacob's blessing of his children. Rav Hirsch sees the blessing as a request for abundant blessings. Rashi explains Joseph's use of "grace" for Benjamin since he was not born when Jacob used the term for his other sons. Lastly, Steinsaltz highlights Joseph's address to Benjamin as a son due to his youth, while Chizkuni notes the vocalization of the letters in the blessing.

Chizkuni, Genesis 43:29:1

אלוהים יחנך בני, ”may G-d show you favour my son!” the letter י is vocalised with a kametz, and the letter ח with a sh’va.

Ibn Ezra on Genesis 43:29:1

GOD BE GRACIOUS UNTO THEE. Yochnekhah (be gracious unto thee) does not fit into any paradigm. (The word comes from chet, nun, nun. Had it followed the paradigm of Hebrew double ayin roots, it would have been written yechannekha; compare, yechannenu in Ps. 67:2 (Krinsky, Cherez).) Perhaps it differs from the usual paradigms because of the chet which is a guttural. (To simplify its enunciation the kamatz was transferred from the chet to the yod and the dagesh dropped from the nun (Krinsky).)

Rabbeinu Bahya, Bereshit 43:29:1

אלו-הים יחנך בני, “may G’d be gracious to you my son.” The expression is similar to the one used by Yaakov when he referred to his children as the ones whom חנן אלו-הים “G’d was gracious enough to grant him.” (Genesis 33,5). Binyamin had not yet been born at the time so Joseph used the expression here to include him in that blessing.

Radak on Genesis 43:29:1

וישא עיניו, seeing that they all surrounded him without any specific order of seniority, Joseph looked up in order to recognise his brother Binyamin, [who had only been about 10 years old at the time he had last seen him. Ed.]

Radak on Genesis 43:29:2

יחנך בני; the word יחנך has the same meaning as if the Torah had written yechancha with a dagesh in the letter נ avoiding the doubling of the letter נ. The word has been written in the conjugation kal, something that occurs quite frequently when the root contains a dual consonant, i.e. חנן. We find exactly the same construction with our root in Isaiah 30,19 חנון יחנך.

Rashi on Genesis 43:29:1

אלהים יחנך בני GOD BE GRACIOUS UNTO THEE, MY SON — With regard of the other sons of Jacob we have heard the expression “grace” used — viz., (33:5) “[The children] whom God hath graciously given (חנן) to thy servant”. But Benjamin had not then been born and therefore was not included amongst the children of whom Jacob used this term; on this account Joseph used the term “grace” in blessing him (Genesis Rabbah 92:5).

Rav Hirsch on Torah, Genesis 43:29:1

חנן ,יחנך eine Fülle von Segnungen niederströmen lassen, verwandt mit ענן.

Sforno on Genesis 43:29:1

Elokim be gracious. Since you are the only remaining son of your mother, as the brother’s had told him (see 44:20), may Hashem give you grace so that your brothers will feel affection towards you.

Steinsaltz on Genesis 43:29

He lifted his eyes and saw his brother Benjamin, his mother’s son, and he said: Is this your youngest brother whom you mentioned to me that you would bring here? He, Joseph, then said: God be gracious to you, my son. Due to Benjamin’s youth, Joseph addressed him as a son.

Tur HaArokh, Genesis 43:29:1

וירא את בנימין אחיו בן אמו, “when he saw Binyamin, brother by his mother, etc.” Binyamin’s features reminded him of the looks of his mother sufficiently to recognise him by the resemblance. [Binyamin had only been 6-7 years old when Joseph had been sold. Ed.].

Midrash

Joseph was deeply moved upon seeing Benjamin, as he saw his mother's image in him. Joseph strategically sent his brothers away during the day to prevent them from being attacked, considering them to be like wild beasts. Benjamin was compared to a lamb, while the tribes were likened to wolves. Judah and Joseph were at peace, symbolized by Judah being sent ahead to guide Joseph. Ephraim and Judah would no longer have jealousy between them in the future. Jacob prayed that all his sons would be present at the appropriate time, fearing they had joined other nations. The Holy One, blessed be He, assured Jacob that the nations would not overtake them.

Aggadat Bereshit 73:2

[2] Another interpretation:"And may the El Shaddai grant you mercy."As it is written in scriptures: "All the devout shall pray for this at the appropriate time (Psalm 32:6). For this, all the tribes shall pray, as it is said, 'And this is what their father said to them, etc.' (Genesis 49:28). At the appropriate time, when all the tribes went out from Jacob, he said to them, 'And to El Shaddai, etc.' (ibid. 49:1). With that same mouth that Joseph and Shimon did not recognize (Genesis 42:8), the Holy Spirit rested upon him and he began to prophesy in his prayer that all his sons would be present at the appropriate time, for he thought he had lost them, as it is said, 'And he sent for you their brother, etc.' (Genesis 43:29), referring to Joseph; 'And the other, etc.' (Genesis 42:24), referring to Shimon; and 'And Benjamin, etc.' (Genesis 43:15), as it is written. Therefore, it is said, 'All the devout shall pray for this at the appropriate time,' because when all the tribes went down to Egypt and turned their faces away, and he did not see any of them, he began to say, 'Perhaps they have joined with the nations and become one.' But the Holy One, blessed be He, said to him, 'that the rushing mighty waters not overtake him.' (Psalm 32:6). And who are these great waters? They are the nations, as it is said, 'Ah, the roar of many peoples, that roar as roars the sea, the rage of nations that rage as rage the mighty waters—' (Isaiah 17:12). Why do I have to suffer for a moment even though I may be sorry, but not forever, as it is written "For a small moment have I forsaken thee; But with great compassion will I gather thee." (Isaiah 54:7).

Aggadat Bereshit 79:6

[6] Another interpretation: "זאב וטלה [ירעו כאחד]" - "The wolf and the lamb shall graze together" (Isaiah 65:25). From the time that Joseph was sold, Benjamin did not leave his father's side, as he was compared to a lamb and the tribes were compared to a wolf. As it is written, "Israel is scattered sheep" (Jeremiah 50:17) and "Your brothers will not come down with you" (Genesis 42:34). Once Joseph revealed himself to them, he went down with them, as it is written, "Then he lifted his eyes and saw Benjamin his brother" (Genesis 43:29). "The lion shall eat straw like the ox" (Isaiah 11:7) and "His firstborn ox has majesty" (Deuteronomy 33:17), and the lion will be sent among the cattle, as it is written, "And he sent Judah ahead of him" (Genesis 46:28) and "The lion shall eat straw like the ox" (Isaiah 11:7). Why is there no longer jealousy between them? As it is written, "Ephraim shall turn from envy" (Isaiah 11:13). Similarly, in the future, when the Messiah, son of Joseph, will rise from Joseph, and the Messiah, son of David, will rise from Judah, Ephraim will not envy Judah, and Judah will not oppress Ephraim (Isaiah 11:13).

Bamidbar Rabbah 11:6

“May the Lord shine His countenance to you, and be gracious to you” (Numbers 6:25). “May the Lord shine [yaer] His countenance to you” – may He grant you brightness [meor] of the eyes. Alternatively, “may the Lord shine…” – may He look upon you with a bright countenance and not with an angered countenance. Another matter: “May…shine [yaer]” – this is the light of Torah; He will enlighten your eyes and your heart in the Torah, and grant you sons who are devoted to Torah, just as it says: “For mitzva is a lamp, and Torah is light [or].” (Proverbs 6:23). “May the Lord shine [yaer] His countenance” – may He produce from you priests who kindle the altar, just as it says: “So you will not kindle [ta’iru] My altar in vain” (Malachi 1:10). And it says: “The fire on the altar shall be kept burning on it; it shall not be extinguished” (Leviticus 6:5). “And be gracious to you” – they are blessed and protected, and the Divine Presence is in their midst, from where is it derived that they are graced with knowledge and understanding? The verse states: “And be gracious to you” – just as we pray: You grace man with knowledge and teach a person understanding. Another matter: “And be gracious to you” – He will instill knowledge in you so that you will be gracious to one another and have mercy upon one another, like the matter that is stated: “And He will give you mercy…” (Deuteronomy 13:18). Another matter: “And be gracious to you” – He will grace you with children, just as it says: “The children with whom God has graced your servant” (Genesis 33:5), and it says: “God be gracious to you, my son” (Genesis 43:29). (The second verse from Genesis refers to Benjamin, whereas the first verse from Genesis refers to all the other tribes, as at that point Benjamin had not yet been born.) Another matter: “And be gracious to you” – just as it says: “May God be gracious to us and bless us; may He shine His countenance upon us, Selah” (Psalms 67:2). Another matter: “And be gracious to you [viḥuneka]” – he will grant you [yoḥnekha] your wishes. Likewise it says: “He will show grace to you [yoḥnekha] at the sound of your outcry; upon His hearing, He will answer you” (Isaiah 30:19). Another matter: “And be gracious to you” – Rabbi Ḥiyya the Great taught: The Lord will encamp [yaḥaneh] in your midst. Another matter: “And be gracious to you” – He will produce prophets from you, just as it says: “I will pour a spirit of grace and supplication upon the house of David [and upon the inhabitants of Jerusalem]” (Zechariah 12:10). Another matter: “And be gracious to you [viḥuneka]” – He will place His grace upon you everywhere that you go, just as it says: “He placed his favor [ḥino] in the eyes of [the prison warden]” (Genesis 39:21), “Esther found favor [ḥen] [in the eyes of everyone who saw her]” (Esther 2:15), “God granted Daniel kindness (The term in the verse is ḥesed, which the midrash considers synonymous with ḥen.) and compassion [before the chief of the chamberlains]” (Daniel 1:9), “and you will find grace and approbation [in the eyes of God and man]” (Proverbs 3:4). Another matter: “And be gracious to you” – regarding Torah study. Likewise it says: “It will give your head an adornment of grace…” (Proverbs 4:9), “for they will be a graceful adornment for your head…” (Proverbs 1:9). Another matter: “And be gracious to you” – with gratuitous gifts; likewise it says: “Be gracious to us, Lord; be gracious to us…” (Psalms 123:3), “so our eyes are to the Lord our God until He will be gracious to us” (Psalms 123:2). Another matter: “And be gracious to you” – to take you from subjugation to the kingdoms, just as it says: “Be gracious to us, Lord; be gracious to us, for we are sated with scorn” (Psalms 123:3). Another matter: “And be gracious to you” – to redeem you, just as it says: “Lord, be gracious to us; [we have longed] for You. [Be…our salvation in a time of suffering]” (Isaiah 33:2).

Bereshit Rabbah 78:10

“He lifted his eyes, saw the women and the children, and said: Who are these to you? He said: The children with whom God has graced your servant” (Genesis 33:5). “He lifted his eyes” – Rabbi Binyamin bar Levi said: Because we heard grace regarding eleven tribes, but we did not hear regarding Benjamin; (He was not yet born when Jacob said: “The children with whom God has graced your servant.”) where did we hear? It was elsewhere: “He said: God be gracious to you, my son” (Genesis 43:29). (Joseph said it to Benjamin.) “The maidservants approached, they and their children, and they prostrated themselves” (Genesis 33:6). “Leah too, and her children, approached, and prostrated themselves; and then Joseph and Rachel approached, and prostrated themselves” (Genesis 33:7). “The maidservants approached, they and their children, and they prostrated themselves. Leah too, and her children, approached…” Regarding Joseph it is written: “And then Joseph and Rachel approached, and prostrated themselves.” Joseph said: This wicked one has a covetous eye. Let him not direct his eyes and look at my mother. He stood tall and obscured her. That is what is written: “Joseph is a fruitful tree [ben porat], a fruitful tree alongside a spring [alei ayin]” (Genesis 49:22) – Joseph, you grew like a fruitful tree to block an eye [alei ayin]. (To obscure Rachel from Esau’s eye.) Joseph, you grew due to cows [ben parot]. (The reference is to the cows in Pharaoh’s dream.) “A fruitful tree alongside a spring [alei ayin]” – you grew due to produce [ben perot]. (The reference is to the sheaves in Pharaoh’s dream.) Rabbi Berekhya said in the name of Rabbi Simon: It is incumbent upon me to repay you due to that eye. (Due to the eye that you blocked from seeing Rachel. “To repay [lifro’a]” is expounded from the word porat.)

Bereshit Rabbah 92:5

“He asked them regarding their wellbeing, and he said: Is all well with your father? Is the elder whom you mentioned still alive?” (Genesis 43:27). “They said: All is well with your servant, with our father, he is still alive; they bowed, and they prostrated themselves” (Genesis 43:28). “He asked them regarding their wellbeing…They said: All is well…” – Rabbi Ḥiyya Rabba saw a certain Babylonian: He said to him: ‘How is Father?’ (Rabbi Ḥiyya lived in the land of Israel and his father lived in Babylonia. ) He said to him: ‘Your mother inquired after you.’ He said to him: ‘I said this to you and you said that to me?’ He said to him: ‘One asks about the living, and one does not ask about the dead.’ So, “is all well with your father?” – this is Jacob; “the elder that you mentioned” – this is Isaac. “They said: All is well with your servant, with our father.” (They answered about Jacob, who was alive, but not about Isaac, who was not.) “He lifted his eyes and saw his brother Benjamin, his mother's son, and he said: Is this your youngest brother whom you mentioned to me? He said: God be gracious to you, my son” (Genesis 43:29). “He lifted his eyes, and saw…” – Rabbi Binyamin said: Because we have heard grace [mentioned] regarding the eleven tribes, (Jacob said of them: “The children with whom God has graced your servant” (Genesis 33:5). Binyamin had not yet been born at that time. ) but did not hear grace regarding the tribe of Benjamin. Where did we hear it? We heard it here: “God be gracious to you, my son.” “Joseph hurried, because his mercy was aroused toward his brother and he sought to weep; he entered the chamber, and wept there” (Genesis 43:30). “They sat before him, the firstborn according to his seniority, and the younger according to his youth, and the men wondered to one another” (Genesis 43:33). “Joseph hurried…They sat before him…” – he took the goblet and created the false impression that he was smelling the goblet. He said: ‘Judah, who is king, sits at the head. Reuben who is the firstborn, will sit alongside him,’ and likewise regarding them all. He said: ‘I have no mother and Benjamin has no mother, when his mother bore him, she died. Therefore, let him come and place his head alongside mine.’ That is why, “the men wondered…” “He gave gifts from before him, and Benjamin's gift was five times greater than the gifts of all of them. They drank, and became inebriated with him” (Genesis 43:34). “He gave gifts from before him…” – Joseph gave him, Asenat gave him, Manasseh gave him, Ephraim gave him, and [he received] his portion with his brothers. That is what is written: “Benjamin's gift was five times greater than the gifts of all of them.” “They drank, and became inebriated with him” – with him, they drank, but other than with him, they did not drink, as Rabbi Levi said: All twenty-two years that he did not see them, he did not taste the taste of wine. They, too, did not taste the taste of wine until they saw him. That is what is written: “They drank, and became inebriated with him” – with him, they drank, but other than with him, they did not drink.

Bereshit Rabbah 95:1

“He sent Judah before him to Joseph, to guide him to Goshen, and they came to the land of Goshen” (Genesis 46:28). “He sent Judah before him to Joseph.” It is written: “Wolf and lamb will graze as one, and a lion, like cattle, will eat straw” (Isaiah 65:25). Come and see that everything that the Holy One blessed be He has struck in this world, He will heal in the future. The blind will be healed, as it is stated: “Then the eyes of the blind will be opened” (Isaiah 35:5). The lame will be healed, as it is stated: “Then the lame will leap like a deer and the tongue of the dumb will sing” (Isaiah 35:6). Just as a person departs, so he returns. (A person will return to life at the resurrection of the dead, as he was when he died. ) If he departs blind he returns blind; [if he was] deaf, he returns deaf; [if he was] mute, he returns mute. Just as he goes [to the grave] clothed, so he returns clothed. From whom do you derive it? It is from Samuel, who was seen by Saul. (This is not meant literally, as it was the woman conjurer who saw Samuel, while Saul himself did not see him (see I Samuel 28:11–14; Vayikra Rabba 26:7). The meaning is that Saul initiated the incident in which Samuel was seen by the conjurer. ) What did [Saul] say to the woman? “What is his appearance? She said: An old man…and he is clad in a robe” (I Samuel 28:14), as so he was clad, as it is stated: “His mother made him a small robe” (I Samuel 2:19). Why is it that just as a person departs, so he returns? It is so [people] do not say: ‘When they were alive He did not heal them; did the Holy One blessed be He heal them when they were dead and then bring them back? It seems that these are not they, but others.’ The Holy One blessed be He says: ‘If so, let these stand as they departed, and then I will heal them.’ Why? “[So that you may know and believe Me and understand that I am He;] before Me no god was formed” (Isaiah 43:10), so I will heal them. The beasts will also be cured, as it is stated: “Wolf and lamb will graze as one” (Isaiah 65:25). All will be healed, but the one who brought harm upon all will not be healed, but rather, “and a serpent, dust will be its food” (Isaiah 65:25). Why? Because he took the creations down to the dust. Another matter, “wolf and lamb.” “Wolf” – this is Benjamin. (See Genesis 49:27.) “And lamb” – these are the tribes, as it is stated: “Israel are scattered sheep” (Jeremiah 50:17). “Will graze as one” – when? It was when Benjamin descended with them, and Jacob was saying to them: “My son will not descend with you” (Genesis 42:38). When the time arrived and he descended with them, they placed him between them and were guarding him. Likewise, regarding Joseph, it says: “He lifted his eyes, and saw Benjamin” (Genesis 43:29). (He was able to see him only after lifting his eyes because the brothers surrounded him.) “A lion” – this is Judah; “Judah is a lion cub” (Genesis 49:9). “Like cattle” – this is Joseph; “A firstborn bull is his majesty” (Deuteronomy 33:17). They were found eating together – “they sat before him…he gave gifts” (Genesis 43:33–34). That is, “and a lion, like cattle, will eat straw” (Isaiah 65:25). That is why “he sent Judah before him.” (This was a demonstration that Judah and Joseph were now at peace. )

Esther Rabbah 4:12

“He sent scrolls to all the king’s provinces, to each province in its script, and to each people in its language; for every man to be the ruler in his house, and speak the language of his people” (Esther 1:22). Rav Huna said: Aḥashverosh had a warped sensibility. The way of the world is that if a man wishes to eat lentils and his wife wishes to eat peas, can he compel her? No, she will do whatever she wants. Rabbi Pinḥas said: Moreover, he became a laughingstock throughout the world. The way of the world is if a Median man marries a Persian woman, is she to speak the Median language? And if a Persian man marries a Median woman, is she to speak the Persian language? (If the wife does not know the language, how is she to speak it?) However, the Holy One blessed be He spoke with the people of Israel in the language that they learned; that is what is written: “I am [anokhi] the Lord your God” (Exodus 20:2), (According to Pesikta deRav Kahana, ‘anokhi’ means ‘I am’ in Egyptian and that is why God used it instead of the more usual ‘ani’.) an expression of yeḥonekha. (This is perhaps a reference to Genesis 43:29, where Joseph, the ruler of Egypt, blesses Benjamin, saying: ‘May God show grace to you [yeḥonekha], my son.’) Rabbi Natan of Beit Guvrin said: There are four languages that are the most beautiful that the world uses: Greek for song, Persian for elegy, Hebrew for speech, Latin for intimacy; some say: Assyrian for writing. Hebrew has speech, but does not have a script. Assyrian has a script, but does not have speech. They chose for themselves Assyrian script and Hebrew speech. (The characters used for writing Hebrew are known as ‘Assyrian script.’) A certain villager said they selected for themselves the Latin language from the Greek language. (Latin is derived from Greek.) Rabbi Yehuda son of Rabbi Simon said: It is a disgrace for them that its mark is not its own. Rav Ḥanin bar Ada said: Nevertheless, “its claws were of bronze” (The animal described in Daniel is understood to refer to Rome.) (Daniel 7:19), its seals are only with its language. (Perhaps this means that although Greek was spoken in the Roman empire, official documents were in Latin.) Rav Shmuel bar Naḥman said: From here it is derived that a person is required to review his Torah portions. Had Moses not reviewed the Torah, from where would we know the meaning of “hashesua” (This is understood to be a distinct animal with two backs and two spines, and not a description of cloven hooves.) ? (Deuteronomy 14:7). Likewise, had Daniel not reviewed his dream for us, from where would we know “its claws of bronze”?

Midrash Tanchuma Buber, Miketz 13:1

(Gen. 43:29:) THEN HE (Joseph) RAISED HIS EYES AND SAW HIS BROTHER BENJAMIN, THE SON OF HIS MOTHER. He was happy that he was like his mother, for it is so written: THE SON OF HIS MOTHER. Immediately (in Gen. 44:1): THEN HE COMMANDED THE ONE WHO WAS OVER HIS HOUSE, SAYING: FILL THE MEN'S SACKS WITH FOOD…. He said to Manasseh (I.e., his son. So below, 10:17; see also Targum Pseudo-Jonathan, Gen. 44:1, which names Manasseh as Joseph’s steward.) (in Gen. 44:1-3): FILL THE SACKS < …. > AND < YOU SHALL PUT > MY GOBLET, THE GOBLET OF SILVER, < IN THE MOUTH OF THE SACK OF THE YOUNGEST >…. AT MORNING LIGHT THE MEN WERE SENT OFF. Why did he not send them away at night? Joseph said: If I send them away at night, there is no creature who could cope with them because they are like wild beasts. (In Gen. 49:9:) JUDAH IS A LION'S WHELP, (in Deut. 33:22): DAN IS A LION'S WHELP, (in Gen. 49:17): DAN SHALL BE A SERPENT, (in Gen. 49:21): NAPHTALI IS A HIND LET LOOSE, (and in Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF.

Midrash Tanchuma Buber, Vayigash 9:2

Another interpretation (of Is. 65:25): THE WOLF AND THE LAMB SHALL FEED TOGETHER, < AND THE LION LIKE THE OX SHALL EAT STRAW >. (Ibid.:) THE WOLF: This is Benjamin, as stated (in Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF. (Is. 65:25, cont.:) AND THE LAMB: This represents the tribes, as stated (in Jer. 50:17): ISRAEL IS A SCATTERED FLOCK…. (Is. 65:25, cont.:) SHALL FEED TOGETHER: When? When Benjamin went down with them, and Jacob said (in Gen. 42:38): LET NOT MY SON GO DOWN WITH YOU. When the hour arrived for him to go down with them, they placed him in their midst and watched over him. And so Joseph (in Gen. 43:29): LIFTED HIS EYES AND SAW HIS BROTHER BENJAMIN, THE SON OF HIS MOTHER…. (Is. 65:25, cont.:) THE LION: This is Judah, as stated (in Gen. 49:9): JUDAH IS A LION'S WHELP. (Is. 65:25, cont.:) LIKE THE OX: This is Joseph, since it is stated (in Deut. 33:17): LIKE A FIRSTLING BULL HE HAS MAJESTY. (Is. 65:25, cont.:) SHALL EAT STRAW, when they have been found eating together, as stated (in Gen. 43:33): AND THEY SAT DOWN BEFORE HIM FROM THE FIRST-BORN ACCORDING TO HIS BIRTHRIGHT. Therefore (in Gen. 46:28): NOW HE (Jacob) HAD SENT JUDAH AHEAD OF HIM.

Midrash Tanchuma, Miketz 10:9

When Joseph’s brothers came to him, He lifted up his eyes and saw Benjamin his brother, his mother’s son (Gen. 43:29). He was deeply moved, for he saw in him the image of his father. (Other sources say that he looked like his mother (Rachel), who was also Joseph’s mother.) Thereupon he commanded the steward of his household: Fill the men”s sacks with food … and put my goblet, the silver goblet, in the sack’s mouth of the youngest (ibid. 44:1–2). As soon as the morning was light, the men were sent away (ibid., v. 3). Joseph said to himself: “If I should permit them to depart during the night, no one will be able to overcome them, since they have been likened to beasts, as it is said: Judah is lion’s whelp (Deut. 33:22), Dan shall be a serpent in the way, a horned snake in the path (Gen. 49:17), and Naphtali is a hind let loose (ibid., v. 21).” After they had journeyed but a short distance from the city, Joseph said (to his steward): “If they go a great distance, no one will be able to overcome them, so arise, and pursue them while the fear of the city is still upon them. When you reach them, reprimand them harshly at first and then gently, saying” Is not this it in which my lord drinketh, etc. (ibid., v. 5).

Midrash Tanchuma, Vayigash 8:6

Shall feed together. When did that occur? When Benjamin descended with his brothers. Though Jacob had said: My son shall not go down with you (Gen. 42:38), yet when the time for departure came, he did descend with them. They placed him between themselves and guarded him. And thus it says: Joseph lifted up his eyes, and saw Benjamin his brother, his mother’s son (Gen. 43:29).

Musar

Rabbi Yose and Rabbi Chiya kissed the merchant upon the head, expressing gratitude for the wisdom they had gained from him. They blessed him with the name Chanan and wished for God's grace and assistance to be with him always.

Kav HaYashar 64:7

[When the merchant finished his discourse] Rabbi Yose and Rabbi Chiya came and kissed him upon the head, saying, “If we had not come into the world for any reason other than to hear this, it would have been enough for us. Fortunate is the generation of Rabbi Shimon ben Yochai in which wisdom can be found even amidst the mountains!” Then they inquired, “What is your name?” He responded, “Chanan.” So they blessed him with the verse, “May God give you grace [yachnecha], my son” (Bereishis 43:29), adding, “May God hear your voice whenever you need Him.”

Quoting Commentary

Ramban on Numbers 20:10:1 explains Moses' question about bringing water from the rock as a test of the people's faith in God's power, using examples from Scripture to show how questions can be used to affirm known truths. Rabbeinu Bahya on Shemot 34:6:6 discusses the ten attributes of God in relation to the three worlds, emphasizing how certain attributes are specific to humans. Chizkuni on Exodus 34:6:4 interprets the attribute of "gracious" as generosity, citing examples from Psalms and Numbers to illustrate its meaning.

Chizkuni, Exodus 34:6:4

וחנון, “and gracious;” this attribute is also applied to the wealthy, as we know from Psalms 37,21: וצדיק תוע ונותן, “the righteous is generous and keeps giving.” The same expression in the same meaning also occurs in Genesis 43,29: אלקים יחנך בני, “may G-d grant you grace my son (Joseph to Binyamin).” Compare also Numbers 6,25 on the word ויחנך in the priestly blessing, which is understood by commentators as a blessing in which the priest promises the recipient the G-d in whose name he recites the blessing is the One Who provides all living creatures with their daily needs. (B’chor Shor)

Rabbeinu Bahya, Shemot 34:6:6

A rational/investigative approach: the words ויעבור ה’ על פניו ויקרא ה’ ה’ אל. These words contain three references to the tetragram. The balance of the words in that whole sequence are names for attributes of the Lord. In other words, the Torah here lists a total of ten attributes.The word מדות, “attributes” applies also to the names of G’d. The reason that the name of the Lord appears three times in this verse is to hint at the fact that the Lord is the G’d is unique and in charge in all three worlds, the world of the angels, the world of the planets, (outer space) and our terrestrial universe. Regarding the two worlds which are of infinite duration, i.e. the world of the angels and that of the planets, the Torah used the two names of G’d which do not undergo any changes. [They are not used as different attributes on different occasions. Ed.] The Torah used the name אל in connection with the terrestrial world which is subject to a metamorphosis. We find these views reflected in Psalms 148,6 “He made them endure forever, establishing an order that will never change.” David had already referred to the world of the angels in the opening verses of the same Psalm when he said: “Praise the Lord from the heavens, praise Him all His angels, praise Him all His hosts.” In respect of the “lower” world, the part of the universe we humans inhabit, a universe which is subject to renewal, to destruction in its present form, the Torah uses the name אל, which is actually the name of an adjective. It is the attribute which can change from being the attribute of Justice to becoming the attribute of Mercy and vice versa. This is reflected in Psalm 22,2 אלי, אלי, למה עזבתני, ”My G’d My G’d, why have You abandoned me?” Clearly, this was a reference to the attribute of Mercy as one does not complain about being abandoned by G’d’s attribute of Justice. At any rate, we are left with ten attributes used by the Creator to run His universe. The attributes רחום וחנון are two attributes which apply to the guidance of our fates by what is known as השגחה כללית, “G’d’s general system of supervising our fates,” and השגחה פרטית, “G’d’s specific supervision of the fates of individuals. The former refers to the השגחה כללית, as we are reminded in Psalms 145,18: “His רחמים extends to all His works.” The word חנון describes the attribute which supervises individual fates. You will never encounter this attribute mentioned in connection with any creature which is not a human being. In the book of Job (33,24) Elihu refers to it when he says ויחוננו ויאמר פדעהו מרדת שחת מצאתי כפר, ”then He has mercy on him and decrees ‘redeem him from descending into the Pit.’” We also encounter the word חנון in Genesis 43,29 where Joseph blesses his brother Binyamin commending him to the special attention of G’d. Seeing that man is the most accomplished of all of G’d’s creations, it is no more than natural that G’d should relate to him with special attention. Man therefore rates an attribute of G’d which is exclusive to his species. The attribute ארך אפים is an attribute everyone is in need of, regardless of whether they are G’d-fearing, Torah-observant people or not. After all, we have been told by Solomon in Kohelet 7,20 “that there is no single individual alive on earth who does good only and does not commit a sin on occasion.” We do not need to mention that the habitual sinners are in need of this attribute of G’d. This too is an attribute reserved for the human species and relates to the dispensation of reward or punishment respectively, a concept unique to the relationship between man and his G’d. This leaves us with seven more attributes, three of which basically favor man while four discriminate against him. The attributes רב חסד, ואמת basically work in man’s favor, whereas the attributes נושא עון, ופשע וחטאה as well as the attribute ונקה basically are attributes which man has to be afraid of. The attribute of נושא עון refers to G’d considering sins committed in thought only, whereas פשע וחטאה are attributes activated by actually committed sins, the former referring to deliberately committed sins whereas the attribute חטאה refers to unintentionally committed sins. Concerning the attribute ונקה, the Talmud Yuma 86 claims that it is an attribute reserved for penitents. It is certainly inconceivable that G’d should completely exonerate anyone who did not even repent his sins. A sinner who maintains his rebellious posture against G’d does not qualify for G’d’s favorable consideration as if G’d did extend such consideration to him the result would contradict a long-standing principle that sinners must not be perceived as actually benefiting from their sins (Yevamot 92). The institution of purgatory as an instrument of punishment was invented for the sake of the unrepentant sinner.

Ramban on Genesis 44:19:1

MY LORD ASKED HIS SERVANTS. I know no reason for this lengthy speech of Judah in which he relates that which has already transpired between them. And that which the Rabbis, of blessed memory, have said in interpretation of Judah’s words: (Bereshith Rabbah 93:5, quoted here by Rashi.) “Is this the ‘setting your eyes upon him’ to which you referred when you said, That I may set mine eyes upon him?” (Verse 21 here.) — does not make it a valid argument, for a ruler who commands that a person be brought before him does not do so on condition that he be freed from the consequences of the evils he would commit, and the more so for a theft in which the goblet from which he drinks was stolen from the king’s house. And originally he had favorably cast his eyes upon Benjamin, greeting him by saying G-d be gracious unto thee, my son, (Above, 43:29.) and he made all a party before him in the palace in Benjamin’s honor, and he gave them presents (Ibid., Verse 34.) and gave them corn as much as they can bear (Ibid., 44:1.) in excess of the money they had brought him, as I have explained, and what else was he to do for him! It therefore appears to me, in line with the plain meaning of Scripture, that Judah’s words are nought but supplications to bestir Joseph’s compassion, for Judah thought that he was a man who fears G-d, as he had told him, (Ibid., 42:18.) and since he had conducted himself mercifully towards them in the manner of one who fears sin, by consoling them for the trouble he had caused them. (Ibid., 43:23.) And this is the purport of the story. Judah said to him: “As a consequence of my lord’s inquiry, we were forced to tell you about this brother of ours, and we also did not consent to bring him down before you as you commanded at first, but we said that the lad cannot leave his father. (Verse 22 here.) However, at the peril of our lives, because of the burning heat of famine, (Lamentations 5:10.) we brought him, for you said, Ye shall see my face no more. (Verse 23 here.) But our father did not want to listen and permit us to return to buy a little food until we were all in danger, and then he consented with fear and worry. But now when he seeth that the lad is not with us, (Verse 31 here.) he will die in bitterness of soul. (Job 21:25.) Therefore, let my supplication, I pray thee, be presented before thee, (Jeremiah 37:20.) to have pity upon us and the aged father, and take me in place of the lad as a permanent servant, for I am better than he, and it shall be righteousness unto thee.” (Deuteronomy 24:13.) This is the purport of the entire section. It is possible that the expression, and thy servants will bring down the gray hairs of thy servant our father, (Verse 31 here.) is a euphemism out of respect [for Joseph, and Judah’s intent was to say], “and you will bring down the gray hairs of thy servant our father.” Similarly, But this thing brings sin upon thy people. (Exodus 5:16.) [The officers meant to say, “This thing brings sin upon you.”] It may further be said, in line with that which our Rabbis have said: “Is this the ‘setting your eyes upon him’ to which you referred?”—that Judah said, For thou art even as Pharaoh, (Verse 18 here.) meaning “it behooves you to stand by your word and your inquest, for it was on account of you that we have brought the lad under great duress,” as he [Judah] mentions, and he feared to be more explicit. But hidden in his words is the hint that the goblet affair was a scheme of his to have a pretext against them, for why should Joseph have wanted to see Benjamin to begin with, against their will. And so the Rabbis said in Bereshith Rabbah: (93:8.) “Judah said to him, ‘I will prove to you that you moved against us with a pretext. The people of how many countries have come down to buy food? Have you interrogated them as you have interrogated us? Were we perhaps asking for your daughter in marriage or were you seeking to marry our sister?’” The Rabbis are saying that this was hinted at in his words.

Ramban on Numbers 20:10:1

ARE WE TO BRING YOU FORTH WATER OUT OF THIS ROCK? Far be it and [G-d] forbid that [we should explain this] as a question indicating impossibility! For Moses our teacher, who was trusted in all G-d’s house, (See above, 12:7.) [knew] that nothing is too hard for Him; (See Genesis 18:14.) and he together with all Israel had seen greater and more wondrous miracles than this, and especially since this [miracle of providing water from a rock] had already been done once before through him at the rock in Horeb! (Exodus 17:6.) Now the commentators (R’dak on I Samuel 2:27.) have said that there are certain questions which [by apparently doubting that which cannot be denied], have the force of an [impassioned or indignant] affirmation. Thus we find: Did I reveal Myself to the house of thy father?; (Ibid. The sense is: “Did I not reveal Myself, although your sons, by their actions appear to belie it!”) The king said also unto Zadok the priest: ‘Seest thou?’; (II Samuel 15:27. The sense here is: “Do you not see [that it is best that you return to the city in peace]!”) Wilt thou judge?; (Ezekiel 22:2. The meaning is: “Wilt thou not judge? Of course you will judge!”) Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? (Genesis 3:11. The meaning is: “Have you not eaten? Of course you have eaten!”) But Rabbi Abraham ibn Ezra wrote [that the meaning of the verse is]: “Do we indeed have power to bring you forth water out of the rock?” He means thereby to explain that Moses said to them: “Hear now, ye rebels against G-d, who say, ‘and why have ye brought the assembly of the Eternal (Above, Verse 4.) unto this evil place?’ (Ibid., Verse 5.) Do we have the power by natural means to bring you forth water out of this flint? You should therefore recognize that this is all from G-d, for it is He Who took you out of Egypt, and brought you to this place, and it is He Who will feed you here.” This is similar to what he [Moses] told the people in the case of the manna, and ye shall know that the Eternal hath brought you out from the land of Egypt. (Exodus 16:6.) In my opinion this letter hei [in the word hamin — “out of”] indicates a [real] query, [and the meaning thereof is as follows]: “Are we to bring you forth water out of this rock or not?” For sometimes Scripture explains a question in its positive and negative aspects, such as: whether there are trees therein or not?’ (Above, 13:20.) whether thou wouldest keep His commandments, or not? (Deuteronomy 8:2.) — and at other times it mentions only the positive aspect, [such as in the following verses]: Is this your youngest brother?; (Genssis 43:29.) Know ye Laban the son of Nachor?; (Ibid., 29:5.) Should I weep in the fifth month, separating myself? (Zechariah 7:3. The reference is to the month of Ab, during which the First Temple was destroyed. When the Second Temple was built, the people asked the prophet whether they should still continue to observe the fast of the ninth of Ab.) But this question here that Moses asked of them was a probing question [to test their true intention]. He said to them: “Hear now, ye rebels. — What do ye devise against the Eternal? (Nahum 1:9.) — Are we to bring you forth water out of this strong rock? Will this event happen or not?” [i.e., “Do you believe that it is within His power to do it, or not?”] He thus stressed that their [behaviour was a serious] rebellion, telling them they were wanting in faith, and that the reason for their quarrelling with him was because they thought that G-d would not act wondrously for them, in a similar manner to that which it says, And they tried G-d in their heart … ‘Can G-d prepare a table in the wilderness … Can He give bread also?’ (Psalms 78:18-20.) Similarly the Rabbis have said: (Aboth 5:4.) “Ten times our ancestors in the wilderness tried the Holy One, blessed be He.” [Moses’ question was thus] like a query as to the belief of the person addressed, [of which we find examples] in many places in Scripture: Must I then bring thy son back? (Genesis 24:5.) which means: “Is that your wish?” Shall we go to Ramoth-gilead to battle, or shall I forbear? (II Chronicles 18:5.) which means, “If that is your advice.” Here too, [the meaning of Moses’ question is]: “Do you think that we shall bring you forth water out of this rock?” The same is also my opinion with regard to [the following verses]: Did I reveal Myself?; (Ibid. The sense is: “Did I not reveal Myself, although your sons, by their actions appear to belie it!”) Seest thou how Ahab humbleth himself before Me? (I Kings 21:29.) Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?; (Genesis 3:11. The meaning is: “Have you not eaten? Of course you have eaten!”) Wilt thou judge? (Ezekiel 22:2. The meaning is: “Wilt thou not judge? Of course you will judge!”) For all these are questions, but their purpose is to ask about [the truth of] something well-known, so that the person who is asked is compelled to admit [the truth of the fact] against his will. Thus [Did I reveal Myself? (Ibid. The sense is: “Did I not reveal Myself, although your sons, by their actions appear to belie it!”) means]: “Have I revealed Myself to your father’s house and chosen you? Since you know this, then Wherefore kick ye at My sacrifice and at Mine offering?” (I Samuel 2:29.) Do ye thus requite the Eternal (Deuteronomy 32:6.) with such a requital! Similarly, “Hast thou eaten of the tree, about which I commanded you (Genesis 3:11. The meaning is: “Have you not eaten? Of course you have eaten!”) [not to eat], and you are ashamed [and therefore you hid yourself], (See Genesis 3:8.) or [if you did not eat of the tree], why then did you hide?” And in the same way the other [verses are to be explained]. However, the expression Seest thou? (II Samuel 15:27. The sense here is: “Do you not see [that it is best that you return to the city in peace]!”) is a genuine inquiry about a matter [as to which the questioner is] in doubt, [David saying to Zadok the priest]: “If you ‘advise’ it, then return to the city,” [and the usage of the term ‘seest’ thou? means “do you see fit?”] as in the expression: “I see the words of Admon” (Kethuboth 109a.) [which means: “I find the opinion of Admon correct”]. I have already explained this in Seder Bereshith. (Genesis 1:4 (Vol. I, p. 30).)

Talmud

Rabbi Ḥiyya bar Abba suggests that the missing seventieth person in the count of Jacob's family is Jochebed, who was conceived on the journey to Egypt but born within its walls, making her not part of the original count of seventy. This interpretation is supported by Rabbi Ḥama bar Ḥanina.

Bava Batra 123b:1

“And he lifted up his eyes, and saw et Benjamin his brother, his mother’s son” (Genesis 43:29), which would render the count of seventy in-correct. Rabbi Ḥiyya bar Abba said: There was a goodly pearl [margalit] in my hand, and you are trying to have me lose it. He continued: So said Rabbi Ḥama bar Ḥanina: This missing seventieth person is Jochebed, whose conception was on the journey, as the family of Jacob descended to Egypt, and she was born within the walls, i.e., in Egypt, as it is stated: “And the name of Amram’s wife was Jochebed, the daughter of Levi, who was born to Levi in Egypt” (Numbers 26:59). Her birth was in Egypt, but her conception was not in Egypt. Accordingly, the family had seventy persons upon arrival, but she could not have been listed as descending to Egypt.

Targum

Jacob sees his brother Benjamin and asks if he is the youngest brother, to which Benjamin responds with a blessing from the Lord (Onkelos Genesis 43:29; Targum Jonathan on Genesis 43:29).

Onkelos Genesis 43:29

He raised his eyes and saw his brother Binyamin, his mother’s son, and said, Is this your youngest brother of whom you spoke to me? He [then] said, Elohim be gracious to you [Graciousness from before Elohim be upon you] my son.

Targum Jonathan on Genesis 43:29

And he lifted up his eyes and saw Benjamin his brother, the son of his mother, and said, Is this your youngest brother of whom you told me? And he said, Mercy from the Lord be upon thee, my son!

וַיְמַהֵ֣ר יוֹסֵ֗ף כִּֽי־נִכְמְר֤וּ רַחֲמָיו֙ אֶל־אָחִ֔יו וַיְבַקֵּ֖שׁ לִבְכּ֑וֹת וַיָּבֹ֥א הַחַ֖דְרָה וַיֵּ֥בְךְּ שָֽׁמָּה׃ 30 J With that, Joseph hurried out, for he was overcome with feeling toward his brother and was on the verge of tears; he went into a room and wept there.
Joseph's compassion towards his brother Benjamin was stirred by learning about his ten sons' names, symbolizing his grief over his missing brother. The name Tetragrammaton is the distinct designation of God, denoting His unique existence. Joseph arranges a banquet for his brothers, showing concern for their wellbeing and giving special attention to Benjamin. The quality of Mercy and Graciousness is important for the righteous, as seen in Joseph's actions. In the future, God will nearly destroy all nations that attacked Jerusalem.

Commentary

Joseph's compassion towards his brother Benjamin was stirred when he learned about his ten sons' names and the meanings behind them, symbolizing his grief over his missing brother. This led Joseph to quickly enter his private room to weep, as his mercy was aroused towards Benjamin, whom he had not seen for many years.

Ibn Ezra on Genesis 43:30:1

YEARNED. Nikhmeru (yearned) means burned and inflamed, as does nikhmeru (hot) in our skin is hot (nikhmoru) like an oven (Lam. 5:10).

Rabbeinu Bahya, Bereshit 43:30:1

כי נכמרו רחמיו, “for his compassion had been stirred.” This is a common feeling between people who share the same father and mother. [Seeing Binyamin was the only one of the brothers who was a full brother to Joseph, his feelings were more tender towards him. Ed.] According to Bereshit Rabbah 94,5 the words כי נכמרו רחמיו אל אחיו allude to the following conversation between Joseph and Binyamin. Joseph asked: “do you have a full brother, one that has both the same father and mother as you?” Binyamin answered that he used to have such a brother but that he did not know what had become of him. When Joseph probed further, asking him if he had any children, Binyamin replied that indeed he had ten sons. To Joseph’s inquiry after the names of his sons, Binyamin told him the names. Joseph wanted to know the meaning of these names. Binyamin explained that they all represented his grief over his missing brother. The name Bela, for instance, represented the fact that apparently his missing brother had been “swallowed” up amongst the other nations so that his identity no longer could be determined. (The Midrash continues to elaborate on similar meanings of all of Binyamin’s sons.) Having heard all this, Joseph was so close to weeping that he had to leave the room in order not to give himself away.

Radak on Genesis 43:30:1

נכמרו, as translated by Onkelos “his feelings of mercy had been aroused.”

Rashi on Genesis 43:30:1

כי נכמרו רחמיו FOR HIS COMPASSION WAS EXCITED — He asked him, “Have you a brother of the same mother as yourself?” — He replied, “I had a brother but I know not where he is”. — “Have you sons?” He replied, “I have ten”. Joseph asked him, “And what are their names?” Benjamin replied, “Bela, Becher etc.” (cf. 46:21). Joseph then enquired, “What are the ideas underlying these names?” He replied, “They all have some reference to my brother and the troubles that have befallen him. I called them Bela (בלע) because he disappeared (נבלע) amongst alien nations; Becher (בכר) because he was the firstborn (בכור) of his mother; Ashbel (אשבאל) because God sent him into captivity (שבאו אל), Gera (גרא) because he had to live (גר) in a foreign country; Naaman (נעמן) because he was exceedingly pleasant (נעים); Ahi (אחי) and Rosh (ראש) because he was my brother (אח) and my superior (ראש) ; Muppim (מופים) because he learned from the mouth (מפי) of my father; Huppim (חופים) because he did not witness my marriage (חופה —marriage canopy) and I did not witness his marriage; and Ard (ארד) because he went down (ירד) amongst the nations” — just as it related in Treatise Sotah 36b. When he heard all this immediately his affection was enkindled.

Rashi on Genesis 43:30:2

נכמרו means WAS ENKINDLED, BECAME HOT — In Mishnaic Hebrew we have (Bava Metzia 74a) “upon (כומר) a mass of heated olives”; in Aramaic (Pesachim 58a) “because of the (מכמר) drying up (through heat of the weather) of the meat”. And in Biblical Hebrew we have (Lamentations 5:10) “Our skin is hot (נכמרו) as though by an oven” — i.e. it became hot and full of wrinkles “because of the burning heat of the famine”, for it is the nature of any skin to wrinkle and shrink together when it becomes hot.

Rav Hirsch on Torah, Genesis 43:30:1

נכמרו רחמיו, er wusste ja, was er noch mit ihm vorhatte, und welch eine schmerzliche Lage er ihm, wenngleich vorübergehend, nicht ersparen konnte. כמר: Regewerden heftiger Gefühle, auch Wurzel von מכמרת, Netz. כמר: Priester der heidnischen Welt. Rabbinisch heißt כמר של זתים Früchte übereinander legen, daß sie warm und mürbe werden, oder sie zu diesem Ende in die Erde vergraben, weich und mürbe durch Absperrung machen. מכמר בשרא (Peßachim 58b.): Anfang der Fäulnis beim Fleisch. ביב שהוא קמור ,קמר תחת הבית ein versteckter Kanal. Grundbedeutung: etwas, was sich eigentlich Luft machen möchte, durch Sperrung zurückhalten, und so in Gärung geraten lassen. Daher einerseits: Netz, andererseits: Gärungsprozess. Auf Gefühle übertragen, sind es eben verschwiegene, mit sich herumgetragene Gefühle, die in um so heftigere Gärung geraten, vergl. כי יתחמץ לבבי, sie gären und ertragen die Sperre der sie verschließenden Brust nicht mehr. Also ein starkes Regewerden von Gefühlen. Wahrscheinlich heißen davon die heidnischen Pfaffen כמרים, im Gegensatz zu כהנים. Der jüdische כהן spekuliert nicht auf Andacht, Gefühle. Der jüdische Gottesdienst ist nicht darauf berechnet, dunkle Gefühle rege zu machen. Das jüdische Heiligtum wendet sich zunächst an den Verstand: התפלל, sein Urteil berichtigen, sich klar machen über alle seine Beziehungen und Obliegenheiten. Gefühle sind ungemein billig. "Hat andächtig vor Gott geweint" und steht auf — und ist um kein Haar breit besser, als er gewesen! Darauf spekuliert der כמר, der heidnische Pfaffe. Der כהֵן aber soll selbst כן und andern מכין sein, feste Grundlage und Richtung geben. Im Heidentum wirkt man auf Empfindungen, um durch sie den Verstand zu fesseln. Empfindungen aber sind ein Uhrwerk ohne Weiser, eine "Unruhe", die an sich nicht weiß woher, wohin, die man dann beliebig benutzen kann. Man macht die Hölle heiß oder fanatisiert das Gemüt; feiert seinen Triumph, wenn נכמרו מעים, die inneren Eingeweide der Gläubigen recht in Gärung kommen. — Verwandt damit auch גמר wenn der Gedanke so reif geworden, daß er nun zu Wort und Tat übergeht, גמר אומר und dergleichen. Was כמו für Gefühle, das ist גמר für Gedanken. גמר חסיר, er fühlte sich beengt, hat hier nichts mehr zu schaffen, muss entweder ins Irrenhaus oder sterben. יגמר נא רע רשעים: mögen die Verhältnisse sich so gestalten, daß der רשע sagt, meines Bleibens ist nicht mehr, mein רע hat hier nichts mehr zu schaffen. — ויבקש לבכות, er fühlte das Bedürfnis zu weinen. (פגש: etwas finden, בקש: etwas suchen, in מצא liegt beides). — בוא Grundbedeutung: in einen Raum hineingehen. — חדר ,עדר ,הדר ,אדר, alle diese Wurzeln bedeuten einen Kreis bilden um einen Gegenstand. עֵדר die zusammengehaltene Herde. אדר und הדר der Kreis physischer oder geistig sittlicher Wirkungen, der von der dem Mittelpunkt innewohnenden Kraft und Größe zeigt. Heißt אדרת ja auch ganz konkret eine prächtige Umhüllung.

Sforno on Genesis 43:30:1

ויבך שמה, while he was thinking of the anguish his father and his brothers had experienced all these years

Steinsaltz on Genesis 43:30

Joseph hurried, because his mercy was aroused toward his brother, whom he had not seen for many years, and he sought to weep; therefore, he quickly entered the chamber, his private room, and wept there.

Jewish Thought

The name Tetragrammaton, consisting of the letters yod, hé, vau, and hé, is the distinct and exclusive designation of God, while other names are derived from actions. The name Adonay, substituted for Tetragrammaton, denotes majesty and distinction, being more commonly applied to God than other names like dayyan, shadday, ẓaddik, ḥannun, raḥum, and elohim. The Tetragrammaton, not pronounced except in the sanctuary, may convey the meaning of "absolute existence" in Hebrew, denoting God Himself without including names of created things. This sacred name is connected with the concept of God's unique existence.

Guide for the Perplexed, Part 1 61:1

IT is well known that all the names of God occurring in Scripture are derived from His actions, except one, namely, the Tetragrammaton, which consists of the letters yod, hé, vau and hé. This name is applied exclusively to God, and is on that account called Shem ha-meforash, “The nomen proprium.” It is the distinct and exclusive designation of the Divine Being; whilst His other names are common nouns, and are derived from actions, to which some of our own are similar, as we have already explained. Even the name Adonay, “Lord,” which has been substituted for the Tetragrammaton, is derived from the appellative “lord”; comp. “The man who is the lord (adone) of the land spake roughly to us” (Gen. 43:30). The difference between Adoni, “my lord,” (with ḥirek under the nun), or Adonay (with kameẓ), is similar to the difference between Sari, “my prince,” and Saraï, Abraham’s wife (ib. 16:1), the latter form denoting majesty and distinction. An angel is also addressed as “Adonay”; e.g., “Adonay (My lord), pass not away, I pray thee” (ib. 18:3). I have restricted my explanation to the term Adonay, the substitute for the Tetragrammaton, because it is more commonly applied to God than any of the other names which are in frequent use, like dayyan, “judge,” shadday, “almighty,” ẓaddik, “righteous,” ḥannun, “gracious,” raḥum, “merciful,” and elohim “chief” all these terms are unquestionably appellations and derivatives. The derivation of the name, consisting of yod, hé, vau, and hé, is not positively known, the word having no additional signification. This sacred name, which, as you know, was not pronounced except in the sanctuary by the appointed priests, when they gave the sacerdotal blessing, and by the high priest on the Day of Atonement, undoubtedly denotes something which is peculiar to God, and is not found in any other being. It is possible that in the Hebrew language, of which we have now but a slight knowledge, the Tetragrammaton, in the way it was pronounced, conveyed the meaning of “absolute existence.” In short, the majesty of the name and the great dread of uttering it, are connected with the fact that it denotes God Himself, without including in its meaning any names of the things created by Him. Thus our Sages say: “‘My name’ (Num. 6:27) means the name which is peculiar to Me.”

Midrash

Joseph arranges a banquet for his brothers and seats them according to their ages, eventually seating Benjamin at his side. He asks about their father and Isaac, showing concern for their wellbeing. Joseph's mercy is stirred towards Benjamin, and he gives him a special gift. The brothers become inebriated with Joseph, who they had not seen in twenty-two years, only drinking with him.

Bereshit Rabbah 92:5

“He asked them regarding their wellbeing, and he said: Is all well with your father? Is the elder whom you mentioned still alive?” (Genesis 43:27). “They said: All is well with your servant, with our father, he is still alive; they bowed, and they prostrated themselves” (Genesis 43:28). “He asked them regarding their wellbeing…They said: All is well…” – Rabbi Ḥiyya Rabba saw a certain Babylonian: He said to him: ‘How is Father?’ (Rabbi Ḥiyya lived in the land of Israel and his father lived in Babylonia. ) He said to him: ‘Your mother inquired after you.’ He said to him: ‘I said this to you and you said that to me?’ He said to him: ‘One asks about the living, and one does not ask about the dead.’ So, “is all well with your father?” – this is Jacob; “the elder that you mentioned” – this is Isaac. “They said: All is well with your servant, with our father.” (They answered about Jacob, who was alive, but not about Isaac, who was not.) “He lifted his eyes and saw his brother Benjamin, his mother's son, and he said: Is this your youngest brother whom you mentioned to me? He said: God be gracious to you, my son” (Genesis 43:29). “He lifted his eyes, and saw…” – Rabbi Binyamin said: Because we have heard grace [mentioned] regarding the eleven tribes, (Jacob said of them: “The children with whom God has graced your servant” (Genesis 33:5). Binyamin had not yet been born at that time. ) but did not hear grace regarding the tribe of Benjamin. Where did we hear it? We heard it here: “God be gracious to you, my son.” “Joseph hurried, because his mercy was aroused toward his brother and he sought to weep; he entered the chamber, and wept there” (Genesis 43:30). “They sat before him, the firstborn according to his seniority, and the younger according to his youth, and the men wondered to one another” (Genesis 43:33). “Joseph hurried…They sat before him…” – he took the goblet and created the false impression that he was smelling the goblet. He said: ‘Judah, who is king, sits at the head. Reuben who is the firstborn, will sit alongside him,’ and likewise regarding them all. He said: ‘I have no mother and Benjamin has no mother, when his mother bore him, she died. Therefore, let him come and place his head alongside mine.’ That is why, “the men wondered…” “He gave gifts from before him, and Benjamin's gift was five times greater than the gifts of all of them. They drank, and became inebriated with him” (Genesis 43:34). “He gave gifts from before him…” – Joseph gave him, Asenat gave him, Manasseh gave him, Ephraim gave him, and [he received] his portion with his brothers. That is what is written: “Benjamin's gift was five times greater than the gifts of all of them.” “They drank, and became inebriated with him” – with him, they drank, but other than with him, they did not drink, as Rabbi Levi said: All twenty-two years that he did not see them, he did not taste the taste of wine. They, too, did not taste the taste of wine until they saw him. That is what is written: “They drank, and became inebriated with him” – with him, they drank, but other than with him, they did not drink.

Midrash Tanchuma, Vayigash 4:8

“From the day my brother Joseph disappeared, my father forsook his bed, and sat and slept only on the ground. Furthermore, whenever I saw my brothers sitting side by side, while I was forced to sit alone, my eyes welled up with tears.” At that moment, Joseph’s compassion toward him was stirred, as it is said: And Joseph made haste; for his heart yearned for his brother (Gen. 43:30). R. Nahman the son of Isaac explained: He then arranged a banquet for them at which he decided to have Benjamin sit at his side, but he did not know, at first, how to accomplish it. Whereupon, he took the goblet, struck it, and said to them: “I was of the opinion that Judah was the firstborn, since he was the first to speak, but now I discover that Reuben is the firstborn, and that Judah is simply a garrulous individual.” And he sat Reuben at the head of the table. Then he took the goblet once again, struck it, and told Simeon: “Sit alongside of him, for you are the second son.” He likewise seated Levi, Judah, and all the rest according to their ages. Then he took the goblet once again, struck it, and declared: “I have discovered through this cup that you are all the sons of one father, but that your father had a number of wives.” He then told Dan and Naphtali to be seated according to their ages. At last, only Benjamin remained unseated. “I see that this one had a brother, from whom he is separated, and that he is an orphan. (Their mother, Rachel was already dead.) I too had a brother from whom I am separated. He is an orphan, and I too am an orphan. Let him come and sit beside me.” And he sat him at his side, as Scripture says: And they sat before him, the firstborn according to his birthright, and the youngest according to his youth (Gen. 43:33).

Musar

The quality of Mercy and Graciousness is apportioned to the righteous and servants of God, as seen in the case of Joseph. It is important for intelligent individuals to have this quality firmly fixed in their hearts at all times (Orchot Tzadikim 7:3).

Orchot Tzadikim 7:3

The Creator, may He be Blessed, apportioned this quality to the righteous and to His servants so that through this quality they might be identified, as you learn in the case of Joseph, "whose mercies were kindled" (Gen. 43:30). And it is fitting for the intelligent person that the quality of Mercy and Graciousness should be firmly fixed and present in his heart at all times.

Quoting Commentary

Siftei Chakhamim explains that "to the chamber" is the meaning of the word לקיטון, citing a similar usage in Bereishis 43:30. Rashi on Lamentations 5:10:1 clarifies that "inflamed" means became heated, giving examples from other texts and Gemara such as "a heating vessel of grapes" and "the heating of the flesh".

Rashi on Lamentations 5:10:1

Inflamed. Became heated, as in, “for his mercies were aroused נִכְמְרוּ”; (Ibid. 43:30. ) and in the language of the Gemara there are many instances, “a heating vessel כּוֹמֶר of grapes”; (Maseches Yevamos 97a. ) “the heating מִכְמָר of the flesh.” (Maseches Pesachim 58a. )

Siftei Chakhamim, Numbers 27:12:3

The chamber. לקיטון means “to the chamber.” Similarly ויבא החדרה ["and he came to the chamber"] (Bereishis 43:30) is rendered by Targum Yonasan as ועל לקיטונא.

Tanakh

Zechariah 12:9 states that in the future, God will nearly destroy all the nations that attacked Jerusalem.

Zechariah 12:9

In that day I will all but annihilate (all but annihilate For the idiom cf. Gen. 43.30; it is also attested in postbiblical Hebrew.) all the nations that came up against Jerusalem.

Targum

Yoseif rushed to go out because he felt compassion towards his brother and wanted to weep. He went into his bedroom and wept there.

Onkelos Genesis 43:30

Yoseif hurried [to go out] because his compassion was aroused toward his brother, and he wanted to weep. He went into [his] [bed]room and wept there.

Targum Jerusalem, Genesis 43:30

Into the chamber

Targum Jonathan on Genesis 43:30

And Joseph made haste, for his compassions were moved upon his brother, and he sought to weep, and he went into the chamber the house of sleep, and wept there.

וַיִּרְחַ֥ץ פָּנָ֖יו וַיֵּצֵ֑א וַיִּ֨תְאַפַּ֔ק וַיֹּ֖אמֶר שִׂ֥ימוּ לָֽחֶם׃ 31 J Then he washed his face, reappeared, and—now in control of himself—gave the order, “Serve the meal.”
Joseph washed his face to hide his tears and maintain composure in front of his brothers, showing self-restraint in controlling his emotions despite the emotional turmoil he was experiencing. This act of restraint is compared to instances of exaggeration in the Bible and is connected to the term "restrained" in Isaiah by Rashi. Onkelos and Targum Jonathan also mention Joseph washing his face before instructing to serve bread in Genesis 43:31.

Commentary

Joseph washed his face to hide his tears, making a strong effort to control his emotions before rejoining his brothers and instructing his attendants to serve bread. This act of self-restraint allowed him to maintain composure in front of his brothers despite the emotional turmoil he was experiencing.

Chizkuni, Genesis 43:31:1

וירחץ פניו, “he washed his face;” seeing that he had to sit with them and to stand up after the meal, and they would otherwise see that he had been crying, unless he washed his face immediately. But earlier, in 42,24, where he did not have to face his brothers except very briefly, he did not feel the need to wash his face.

Radak on Genesis 43:31:1

וירחץ...ויתאפק; he managed to gain control of himself and to stop himself from weeping anymore.

Rashi on Genesis 43:31:1

ויתאפק AND HE REFRAINED HIMSELF — He made a strong effort. The root in this sense occurs in (Job 41:7) אפיקי “the strong parts of the shields”. Similar also is (Job 12:21) “And He looseth the belt of the (אפיקים) strong”.

Rav Hirsch on Torah, Genesis 43:31:1

אפק ,ויתאפק Quellenbehälter. Eine bildreiche Bezeichnung für: an sich halten von Gefühlen. Als er hinauskam, erneute der Anblick die Gefühle und machte eine neue Anstrengung notwendig.

Steinsaltz on Genesis 43:31

He washed his face to hide the fact that he had been weeping and emerged, and he restrained himself and said to his attendants: Serve bread.

Quoting Commentary

Radak explains that the psalmist is expressing intense sorrow and sickness through exaggeration when he says he makes his bed swim with tears every night, comparing it to other instances of exaggeration in the Bible. Rashbam points out that Joseph had practiced restraint in his actions and words towards his brothers until he could no longer contain his emotions. Rashi connects the term "restrained" in Isaiah to a similar instance in Genesis, where Joseph restrained himself before revealing his identity to his brothers.

Radak on Psalms 6:7:1

I am weary with my groaning; Every night make I my bed to swim; I melt my couch with my tears. – For I groan and am anxious on account of my sickness and weep until I make my bed swim every night, because at night the sickness is grievous, and a man laments and weeps on account of his sickness. Or he weeps at night because the household is asleep and no one sees him. And lo ! he is weary with groaning and with weeping. And as for what he says: I make to swim and I water - it is by way of exaggeration and hyperbole. And the interpretation of אשחה (I make to swim) is (to be derived) from (such passages) as: "as he that swimmeth (השחה) spreadeth out his hands to swim (לשׂחות)" (Is. 25:11); or from the Targum (rendering) of "and he washed (וירחץ)" (Gen. 43:31), which is ואסתי. And the interpretation of אמסה (I melt) is (to be gathered) from (such passages) as: " they made the heart of the people melt (המסיו)" (Josh. 14:8); "and like a moth Thou makest his beauty to melt away (ותמס)" (Ps. 39:12). These (instances) are from verbs lamed he of the hifil conjugation. And there are many (cases) of double 'ayin verbs of this signification, as: "They have made my heart to melt (הֵמַסּוּ)" (Deut. 1:28); "and the heart of the people melted (וַיִּמָּס)" (Josh. 7:8).

Rashbam on Genesis 45:1:1

ולא יכול יוסף להתאפק, up until now Joseph had practiced restraint in every one of his actions and words to the brothers. As we know from 43,31 “he restrained himself and ordered the meal to be served.”

Rashi on Isaiah 63:15:3

are restrained Heb. הִתְאַפָּקוּ. Comp. (Gen. 43:31) “And he restrained himself and said, Put down food.” He restrained himself, and they did not recognize that his mercies were stirred toward his brother.

Targum

In Genesis 43:31, Onkelos states that Joseph washed his face before coming out and instructing to serve bread. Targum Jonathan adds that Joseph washed his face from tears before coming out and instructing to set bread.

Onkelos Genesis 43:31

He washed his face and came out. He composed himself, and said, Serve bread.

Targum Jonathan on Genesis 43:31

And he washed his face from tears, and came forth, and hastened and said, Set bread.

וַיָּשִׂ֥ימוּ ל֛וֹ לְבַדּ֖וֹ וְלָהֶ֣ם לְבַדָּ֑ם וְלַמִּצְרִ֞ים הָאֹכְלִ֤ים אִתּוֹ֙ לְבַדָּ֔ם כִּי֩ לֹ֨א יוּכְל֜וּן הַמִּצְרִ֗ים לֶאֱכֹ֤ל אֶת־הָֽעִבְרִים֙ לֶ֔חֶם כִּי־תוֹעֵבָ֥ה הִ֖וא לְמִצְרָֽיִם׃ 32 J They served him by himself, and them by themselves, and the Egyptians who ate with him by themselves; for the Egyptians could not dine with the Hebrews, since that would be abhorrent to the Egyptians.
The Egyptians' disdain for sheep and goats, which they considered deities, led to a separation in dining between Joseph and his brothers as well as the Egyptians. This separation stemmed from the Covenant of Fate in Egypt, where the Jews were elevated to a unique status, emphasizing the importance of loving and respecting strangers. Joseph's slander of his brothers and the cultural differences between the Hebrews and Egyptians contributed to the mutual distaste for each other's eating habits, as seen in Genesis 43:32 and Exodus 39:6. Separate dining arrangements were made due to religious dietary restrictions, with the Egyptians unable to eat with the Hebrews because the animals they worshipped were considered unclean.

Commentary

The Egyptians found it detestable to eat meat with Hebrews, as they held a haughty attitude towards those who tended flocks, leading to a separation of dining between Joseph and his brothers as well as the Egyptians. This separation was due to the Egyptians' disdain for sheep and goats, which they considered deities, and their belief in their superiority over others.

Chizkuni, Genesis 43:32:1

כי תועבה למצרים, “for it was something detestable for Egyptians;” Egyptians detested eating at the same table as aliens, as they felt that they were a superior race and everyone else was way inferior. We have an example of this in Isaiah 30,7 as well as in verse 39(?) here, i.e. ומצרים הבל וריק יעזרו לכן קראתי לזאת רהב לשבת, the help of Egypt I call empty and vain, I call this a disgrace and chagrin to dwell alongside them.”

Radak on Genesis 43:32:1

וישימו לו לבדו, they served him separately as a symbol of his exalted position.

Radak on Genesis 43:32:2

ולהם לבדם, ולמצרים לבדם, and the brothers separately, and the Egyptians separately again, כי לא יוכלון, for the Hebrews were eating meat, as we know from the instructions to slaughter meat which had been issued in verse 15. Egyptians did not eat sheep or goats, and the only reason they raised these animals was for their wool and their milk. [According to Rashi and evidence cited in Torah Shleymah 92,5, the reason why the Egyptians did not eat sheep was that they considered sheep a deity, and it was inconceivable for them to consume their deities.]

Rashbam on Genesis 43:32:1

כי תועבה, something so abhorrent to the Egyptians that they would spit out when observing such a “barbaric” way of eating meat. We know from other sources also that the Egyptians were of a very haughty disposition as mentioned for instance by Isaiah 30,7 קראתי לזאת רהב הם שבת, “truly, I call this, ‘they are a threat that has ceased.’” [the prophet calls Egypt a ‘paper tiger’ in his time. Ed.] The Egyptians’ attitude to people whose vocation was to tend flocks was one of utter disdain, as we know from 46,34. They had contempt for sheep and goats, hence their contempt transferred itself to the people raising such animals. This attitude to sheep and goats is mirrored when Moses asks Pharaoh how he could expect the Israelites to slaughter such animals while in Egypt without running the risk of the local populace stoning them to death for doing this. (Exodus 8,22) Stoning someone to express one’s disgust with his conduct is nothing new; we encounter it in Samuel II 16,5-6 when Shimi ben Geyrah, not only cursed (king) David publicly, but also threw stones at him.

Rashi on Genesis 43:32:1

כי תועבה היא FOR THAT IS AN ABOMINATION — it is a hateful thing to the Egyptians to eat together with the Hebrews. Onkelos states a reason for this.

Rav Hirsch on Torah, Genesis 43:32:1

Josef speiste auch nicht mit den Mizrim. Er hat also selbst als Fürst seine ibrische Herkunft nicht verleugnet. — עברים war doch nur die charakteristische Bezeichnung der Nachkommen Abrahams. Es ist daher sehr eigentümlich, daß schon damals, wo sie noch aus kaum siebenzig Personen bestanden, sie schon so charakteristisch hervortraten, daß sie einen besonderen nationalen Namen hatten und ja Josef schon früher auch das Land Kanaan ארץ העברים nennen konnte! — תועבה. Eine auffallende Erscheinung bietet die Wurzel תעב. Sie ist augenscheinlich verwandt mit תאב, und beide sind aus דאב, Schmerz haben, erwachsen. Beide bedeuten eine heftige Schmerzempfindung, תעב durch die Gegenwart, תאב durch die Abwesenheit des betreffenden Gegenstandes. Da indes תעב verabscheuen, nur im Piel, תאב, nach etwas schmachten, nur im Kal vorkommt, einmal תאב im Piel erscheint, מְתָאֵב אנכי את גאון יעקב (Amos 6, 8) und dort auch verabscheuen bedeutet: so dürfte sich wohl die ganze Erscheinung aus der umwandelnden Bedeutung des Piel erklären, wie גָאל und גָאֵל, dort aber ist געל auch im Kal das Gegenteil von גאל.—

Sforno on Genesis 43:32:1

וישימו לו לבדו, in order that his brothers should not notice that he too was a Hebrew.

Sforno on Genesis 43:32:2

כי לא יוכלון המצרים, this is why he did not eat together with his brothers, and neither he nor his brothers ate with the Egyptians.

Steinsaltz on Genesis 43:32

They served bread for him by himself, and for them by themselves, and for the Egyptians who were eating with him by themselves. His Egyptian associates and household members had their own table. This was yet another cause of confusion for the brothers: Although he was to all appearances Egyptian, the viceroy chose not to eat with the other Egyptians. The separation between the Egyptians and the Hebrews was because the Egyptians may not eat bread with the Hebrews, as it is an abomination for the Egyptians. The religion of the Egyptians prohibited them from dining with Hebrews.

Jewish Thought

The Jewish concept of separateness and isolation stems from the Covenant of Fate established in Egypt, where the Jews were elevated to a unique status as a nation. This sense of alienation from the world is deeply ingrained in Jewish identity, as seen in the story of Joseph's separation from Egyptian society despite his high status. The Torah emphasizes the importance of loving and respecting strangers, drawing on the Jewish experience of discrimination and persecution in Egypt as a lesson for future generations.

Kol Dodi Dofek, The Covenants of Sinai and Egypt 3

The historical loneliness of the Jew percolates from a feeling of compulsive fate. He is as alone ‎in ‎his life on earth as in his death. The concept of kever yisrael emphasizes the Jew’s ‎strange ‎detachment from the world. Sociologists and psychologists may say what they wish about ‎the ‎inexplicable isolation of the Jew. Their explanations are nothing more than barren ‎speculation, ‎incapable of rationally describing the phenomenon. Jewish separateness belongs to ‎the ‎framework of the Covenant of Fate that was concluded in Egypt. In truth, Judaism and ‎withdrawal ‎from the world are synonymous. Even before the exile in Egypt, separateness ‎descended upon ‎our world with the appearance of the first Jew, our father Abraham. Abraham ‎the Hebrew ‎‎(ivri) lived apart. “The whole world was on one side (ever), and he on ‎the other ‎side” (Bereshit Rabbah 42:8). Balaam, when he gazed upon the Israelite camp, ‎understood the ‎wonder of the experience of Jewish separateness and proclaimed with ‎amazement: “They are a ‎nation dwelling alone and shall not be reckoned among the nations” ‎‎(Numbers 23:9). Even if a Jew ‎reaches the pinnacle of social and political accomplishment, he will ‎not be able to free himself from ‎the chains of isolation. Paradoxical fate watches over the isolation ‎and uniqueness of the Jew, ‎despite his apparent integration into his non-Jewish environment. ‎Even people of power and ‎authority, such as Joseph, the regent of Egypt, was separated from ‎Egyptian society and remained ‎alone in his tent. “And they served him [Joseph] by himself … and ‎for the Egyptians … by ‎themselves.” (Genesis 43:32). (Egyptians could not eat with the Hebrews, ‎because it was a taboo ‎for them). Before his death Joseph pleaded with his brothers, “When God ‎will surely remember ‎you and bring you out of this land, you shall carry up my bones from here” ‎‎(Genesis 50:25). For ‎despite my greatness and glory I am tied to you and your existence both in life ‎and in death. This ‎singular, inexplicable phenomenon of the individual clinging to the community ‎and feeling ‎alienated from the outside world was forged and formed in Egypt. There Israel was ‎elevated to the ‎status of a nation in the sense of a unity10 from which arises uniqueness as well .The ‎awareness of ‎the Fate Covenant in all of its manifestations is an integral part of our historical-‎metaphysical ‎essence.‎

The Jonathan Sacks Haggadah; Essays, Not Only One 24

If Babel is the Bible’s first symbol of empire, Egypt is its second. The Egyptians – so the Torah tells us, and so we know from independent sources – feared and despised strangers. At one time they had been conquered by them – the Hyksos. It is no wonder, therefore, that they had negative feelings about the Ivrim, the “Hebrews.” The Torah uses a strong word, to’eva (abomination, taboo), to describe the Egyptian attitude to nomadic shepherd peoples (Gen. 43:32, 46:34). The opening chapters of the Book of Exodus tell an eminently realistic story about the slow slide from discrimination to persecution to enslavement. The Hebrews were different and thus a threat and therefore to be subject to progressive dehumanization, a pattern that Jews experienced more than once in their subsequent history. The Torah leaves no doubt as to the lesson Israel was to learn from this formative experience, stating it no fewer than thirty-six times: You shall love the stranger, because you know how it feels to be a stranger. You shall protect and respect one who is different, for you, more than any other people on earth, know what it is to be different.

Midrash

Joseph slandered his brothers by accusing them of eating limbs from living animals, leading to his descent to Egypt where his brothers suspected him of wrongdoing, setting in motion the events that led to the Israelites' bondage in Egypt for four hundred years. The Holy One warned Joseph that his slander would result in suspicion towards him, as seen in the interactions between Joseph and his brothers and Potiphar's wife.

Midrash Tanchuma Buber, Vayeshev 6:1

(Gen. 37:2:) AND JOSEPH BROUGHT BAD REPORTS OF THEM < UNTO HIS FATHER >. What is the meaning of BAD REPORTS? That he had said something slanderous against his brothers. And what slanderous thing did he say against them? R. Judah said: He said against them that they would cut a limb from a living animal and eat it. (yPe’ah 1:1 (15d-16a); Gen. R. 84:7.) The Holy One said to him: You have said something slanderous against the tribes. Tomorrow, by your life, you are going down to Egypt. Then you shall invite them to eat with you, but they shall suspect you there in regard to the ritual slaughtering. Thus it is stated (in Gen. 43:32): THEY SERVED HIM BY HIMSELF, < AND THEM BY THEMSELVES >…. R. Me'ir says: He said to him: My brothers have set their eyes on Canaanite women. The Holy One said to him: You have said something slanderous against your brothers. Tomorrow, by your life, you are going down to Egypt. Then that woman (Potiphar's wife) shall say (in Gen. 39:17): THE HEBREW SLAVE < WHOM YOU BROUGHT TO US > CAME UNTO ME < TO FONDLE ME >. Ergo (in Gen. 37:2): AND JOSEPH BROUGHT < BAD REPORTS OF THEM UNTO HIS FATHER >.

Midrash Tanchuma, Vayeshev 2:2

And Joseph brought an evil report of them to his father (ibid. 37:2). He told his father: “My brothers eat the limbs of living animals.” The Holy One, blessed be He, declared: Be assured, you will be suspected of committing the very act you accused them of committing: And they set on for him by himself, and for them by themselves, and for the Egyptians that did eat with him (ibid. 43:32). Because he spoke slander against them, his brothers became embittered, and set in motion the chain of events that resulted in the descent of our ancestors to their bondage in Egypt for four hundred years.

Quoting Commentary

In Exodus, the Egyptians express hatred towards the Hebrews due to cultural differences such as circumcision, eating habits, and language, leading to a plan to induce them to leave the country. The Hebrews and Egyptians had mutual distaste for each other's eating habits, as seen in Genesis 43:32 and Exodus 39:6. Potiphar would not allow Joseph to prepare food in an Egyptian kitchen due to this cultural divide. The Egyptians looked down on the Hebrews, as described in Isaiah 30:7, and Egyptians could not eat with Hebrews as it was detestable to them, as stated in Genesis 43:32. Women play a significant role in the liberation process in Exodus, with the midwives, Moshe's mother and sister, and Pharaoh's daughter all contributing to saving lives and ensuring Israelite survival.

Chizkuni, Genesis 39:6:1

כי אם הלחם אשר הוא אוכל, “except for the food he used to eat.” We have learned already in Genesis 43,32, that the kind of food that Hebrews ate was considered as an abomination by the Egyptians; it is therefore understandable that Potiphar would not allow Joseph to prepare food in an Egyptian kitchen. In Isaiah 30,7 the prophet speaking in the name of the Lord, describes the Egyptians in derogatory terms. In their haughtiness, they looked down on all other nations, on Hebrews especially. [This is also clear from the way Mrs Potiphar refers to Joseph as a lowly subhuman category of being; (39,17). An alternate explanation: Potiphar entrusted everything to Joseph, the only thing he found fault with was his eating habits; we know the prejudice the Egyptians harboured against the Semites on account of that from Genesis 43,32. They could not bring themselves to eat at the same table as the Hebrews.

Covenant and Conversation; Exodus; The Book of Redemption, Mishpatim, Loving the Stranger 25

They served him [Joseph] by himself, the brothers by themselves, and the Egyptians who ate with him by themselves, because Egyptians could not eat with Hebrews, for that is detestable to Egyptians. (Genesis 43:32)

Da'at Zekenim on Genesis 39:6:1

כי אם הלחם אשר הוא אוכל, (literally) “except for the food that he ate.” We find two more references in the Torah describing that the Egyptians and Hebrews had a mutual distaste for each other’s eating habits and menus. (Compare Genesis 43,32, and verse 9 in this chapter, where Potiphar’s wife is described as out of bounds to Joseph [similar to his bread. Joseph was not afraid to make this comparison. Ed.]

Kitzur Ba'al HaTurim on Genesis 6:21:1

"and to them..." there are 3 connected verses in Tanakh in this case, and did Yosef "and to them" (II Kings. 3:22 כדם) "as red as blood"(Judges 6:5). And they and their camels have no number. As like did Yosef ate by himself and the Egyptians by themselves [Gen 39:6 except for the bread that he ate: Since the Egyptians did not eat with foreigners (see, for instance, Gen. 43:32).], it was like Noah and his sons and the animals and the beasts, each given alone to each given his food, (Gen. 24:33, 34) and it was she to them and their camels who put a branch in the shelter and food for the camels, as well as for every body in company.

Ramban on Genesis 39:14:1

SEE, HE HATH BROUGHT IN A HEBREW UNTO US. The meaning thereof is that the Hebrews were hated by the Egyptians. They did not eat with them, this being a matter of abhorrence to them. (See further, 43:32.) They did not purchase them as servants except as vinedressers and plowmen, but they would not permit them to come into their homes. This is why she said: “Behold, the master has done us evil by bringing a Hebrew into our home, and he has further appointed him as overseer and ruler, and now he has fittingly seen to mock us.” [The point of her statement] is similar to that which is said in the verse, He that delicately bringeth up his servant from a child shall have him become a master at the last. (Proverbs 29:21.) This is the meaning of her saying, Whom thou hast brought unto us, (Verse 17 here.) as his being brought into their house was in itself embarassing to them. In the verse before us, the expression, He has brought us, refers to her husband. She does not mention him by name out of respect, (In view of the fact that she blames him for what happened.) or perhaps because such is the ethical way for women to speak, or perhaps because it is known who brought Joseph into the house. Similarly, in many places in the book of Job it speaks of Almighty G-d anonymously because the conversants know that they are speaking of Him. Similarly, in the verse, And he said to Abner, Why hast thou gone in unto my father’s concubine? (II Samuel 3:7.) the name of the speaker is not mentioned, and no reference is made to him at all in the above verse because it is known that he was Ish-bosheth. (Of “the house of Saul,” mentioned there in Verse 6. And it is already self-understood that the speaker in Verse 7 is Ish-bosheth, as he was the leader of the house of Saul. (R’dak.))

Sforno on Exodus 1:10:3

ונוסף גם הוא על שונאינו, at such a time they may display their hatred of us seeing that they have remained culturally incompatible with us both in practicing circumcision of their males, language, and in such practices as the way they eat meat only after the blood has been removed, etc. (compare Genesis 43,32). Let us therefore induce them to leave our country before it comes to this. In order to achieve this end,

The Five Books of Moses, by Everett Fox, Exodus, Part I; The Deliverance Narrative, Prologue in Egypt 5

In Exodus, the Egyptians cannot stand having aliens among them (this theme has already appeared in Genesis regarding their eating habits—see Gen. 43:32); they dread their presence and fear their increase. A natural plan of attack, to stem the human tide, is genocide. Ironically, because of his fear of war Pharaoh concentrates his worries around the males, ignoring the true source of fecundity. And it is the women in these chapters, as many commentators have pointed out (see Exum), who play the major role in beginning the liberation process. The midwives accomplish a successful coverup; Moshe’s mother and sister, and Pharaoh’s daughter, save the future liberator’s life. “If she be a daughter, she may live” (v.16), along with four other occurrences of “live” in vv.17–22, underscore the irony and the certainty of Israelite survival. The use of women—a group that was often powerless in ancient societies—in these stories makes the eventual victory of the Israelites all the more striking from a traditional patriarchal point of view (see Ackerman 1982); the motif returns a number of times in Israelite literature, as with Jael and Judith.

Tur HaArokh, Deuteronomy 12:22:3

אך in this instance, is that it introduces a warning. Seeing that prior to the latest piece of legislation it had been forbidden to eat any meat unless the person eating it was ritually pure, and the meat had originally been part of a consecrated animal, and had not been remained uneaten for more than the period allocated to that type of sacrificial offering, I might have thought that all the restrictions applicable to consumption of sacrificial meat did not apply to בשר תאוה, meat from non-consecrated animals, and that it would most certainly be in order to also consume meat from animals that had been consecrated and whose blood had been offered on private altars. Moses therefore is at pains to spell out that the only restriction that does not apply to the eating of such animals is that although allowed to be eaten, the fat parts and the blood must not be eaten, although they are not fit for the altar. The reason why Moses had to warn the people at this juncture once more not to eat blood from non-consecrated animals was because when the prohibition to eat blood was spelled out, the Torah had also stated ואני נתתיו לכם על המזבח לכפר, “I have reserved the blood to serve for you as an atonement on the altar.” (Leviticus 17,11) I might have thought that the prohibition to eat blood applies only to blood that could serve as our atonement, and that therefore blood from non consecrated animals is permitted. Moses makes sure that no one can make such a mistake. In connection with the חלב, the fat on the kidneys and parts of the liver that is burnt on the altar, Moses does not repeat the prohibition as applicable also to non-consecrated animals. The קרב, “the entrails” of consecrated animals (Leviticus 1,13) are not all forbidden, whereas that of non-consecrated animals, are not all permitted. Furthermore, seeing that here Moses commanded that the manner of slaughtering these domestic mammals that are potentially fit for the altar, is the same as that of doing so for permissible free-roaming animals, I might have concluded that the domestic animals’ blood when the animal slaughtered as בשר תאוה, meat that may be eaten in a state of ritual impurity, needs to have its blood covered (burial) just as does the blood of the free-roaming beasts after slaughter. Moses therefore adds the words: על הארץ תשפכנו כמים, “you shall pour it out on the earth just as you do with water.” (Verse 23) Moses did not say בארץ תשפכנו, which would mean that the blood of such animals has to be buried inside the earth. There is yet another concern that Moses wanted to address here, again something he was afraid the people might easily misunderstand. It is a fact that while in the desert, none of the שלמים, peace offerings, the ones whose meat are eaten primarily by the owners, could be eaten until after the requisite procedures with its blood had been performed by the priests. It is also a fact that when no such procedures were performed with the free-roaming animals, it was almost automatic that meat would be eaten that still had some blood in it. One might have thought that this was in order, just as one might have thought the same concerning all manner of birds, none of which other than the pigeons are fit for offering on the altar, that therefore such blood would be permissible without the procedure of “burying,” i.e. “covering” it in the earth first. One might also have thought that the birds would not require the same degree of slaughter and that stabbing them to death would suffice. [After all, even with the pigeons that are offered as sacrificial offerings the Torah did not stipulate שחיטה, slaughter, but מליקה, nipping, (Leviticus 1,15) Ed.] Moses therefore had to spell out that the blood of birds, other than the pigeons and turtle doves which qualify as offerings on the altar, must also be covered, the reason being that the pigeons and turtle doves did not qualify as שלמים, peace offerings on the altar, but only as burnt-offerings or as sin-offerings. In both instances the layman did not get to eat of those. I might therefore have assumed that just as mammals that have not been consecrated as offerings, do not need their blood covered, neither do these birds, or that the blood could be consumed after the bird had been stabbed to death. One might even have assumed that bird’s blood could be eaten and was not included in the prohibition of mammals’ blood. Moses therefore goes on record that it must be poured out, just like water. In fact, pouring out the blood might be misconstrued as a practice customary among the pagans who worshipped demons, satyrs, and the like. Moses therefore repeats that צאן ובקר, most of the bodies of which are offered on the altar, must have almost all the blood poured down the drain of the altar, except for the minute amount sprinkled on the altar. This needed to be repeated in the event that an animal had proven to be unfit as an offering, having developed a blemish that had not existed before. In effect, the blood of such a blemished animal is neither treated like the blood of a sacrificial animal, nor like the blood of an animal that had not been consecrated at all. Nachmanides writes further on our subject, adding a historical perspective, which explains the apparent change of attitude to blood. Immediately after the Exodus, when the Israelites were still very much under the influence of the practices of the Egyptians, they considered the new desert environment described by Moses as the region in which all these demons and satyrs were at home. (Compare Deut. 32,10 for a description of that howling wilderness.) The Torah had already stated in Leviticus 17,7 that certain sacrificial rites performed in the Tabernacle were designed, among other reasons, of course, to disabuse the people from still offering sacrifices to the demons and slaughtering animals in that process. According to Maimonides, in his Moreh nevuchim, section 3, chapter 46, it was part of that rite that men and beasts, i.e. the satyrs, sat at the same table and shared the blood of the animal sacrificed in their honour. It became essential then as a first step in reeducating the people to establish that slaughtering livestock was acceptable only if its blood was earmarked for the altar of Hashem. Permitting בשר תאוה, eating of meat from animals that had not been first consecrated to Hashem, would have made the task of weaning the Israelites from their former customs so much harder. Now, however, Moses is addressing a generation who did not have to discard heathen practices as they had been raised under the כנפי השכינה, the protective wings of the presence of Hashem. Therefore, considerations mentioned in Leviticus 17 no longer applied. Moses, i.e. the Torah, was not concerned that once settled in the land of Israel, where due to the distance of most of the people from the Temple, non-consecrated meat had to be made available, did not worry about pouring out the blood. The Egyptians had abhorred cattle and sheep and had not eaten their meat anyways as we know already from when Joseph entertained his brothers at lunch. (Genesis 43,32) However, the Egyptians, great hunters, did feast on venison, and therefore steps had to be taken to prevent the blood of free-roaming bests from being eaten. The Torah therefore decreed burial of a kind for the blood of such animals. (if they were the kind Jews may eat.) Covering such blood with earth would ensure that it is not offered to the satyrs. [Abravanel and others raise many objections against that interpretation, Ed.]

Targum

In Genesis 43:32, both Onkelos and Targum Jonathan explain that separate dining arrangements were made for Joseph, his brothers, and the Egyptians due to religious dietary restrictions. The Egyptians could not eat with the Hebrews because the animals the Egyptians worshipped were considered unclean by the Hebrews.

Onkelos Genesis 43:32

They set [a place] for him by himself, and for them by themselves, and for the Egyptians who ate with him by themselves, since the Egyptians could not eat food with the Hebrews, because it was loathsome to the [the animal that the] Egyptians [worship, the Hebrews eat].

Targum Jonathan on Genesis 43:32

And they set for him by himself, and for them by themselves, and for the Mizraee who ate with him by themselves; for it was not proper for the Mizraee to eat bread with the Yehudaee, because the animals which the Mizraee worshipped the Yehudaee ate.

וַיֵּשְׁב֣וּ לְפָנָ֔יו הַבְּכֹר֙ כִּבְכֹ֣רָת֔וֹ וְהַצָּעִ֖יר כִּצְעִרָת֑וֹ וַיִּתְמְה֥וּ הָאֲנָשִׁ֖ים אִ֥ישׁ אֶל־רֵעֵֽהוּ׃ 33 J As they were seated by his direction, from the oldest in the order of his seniority to the youngest in the order of his youth, the men looked at one another in astonishment.
In the Chasidut commentary, the brothers drank wine with Yosef as a form of reparation after feeling they had achieved some level of forgiveness, which was unintentional and not with a complete heart. The seating arrangement at the banquet arranged by Yosef caused astonishment among the brothers, with confusion about the communication involved. The Midrash discusses Joseph's compassion towards Benjamin and symbolism of Judah and Joseph eating together. The Musar commentary highlights the suspicion of Joseph's motives in seeking royalty and the reconciliation between Joseph and Yehudah. The Targum mentions the seating arrangement of the brothers before Yosef according to their birth order and the placement of Benjamin next to Yosef.

Chasidut

The brothers drank wine with Yosef after feeling they had achieved some form of reparation, as indicated by their astonishment in Bereishis 43:33. The forefathers represent reparation without sin, whereas the tribes' reparation comes after sin. The drinking was unintentional and not with a complete heart, as they were compelled to drink, leading to no negative outcome. The text hints at Chanukah and Purim as the last of the open miracles, nearing the final reparation with the coming of the redeemer. The commandment to become intoxicated on Purim indicates a state beyond rational understanding.

Sefat Emet, Genesis, Miketz 9:6

"And the brothers drank wine with him (Yosef)." Our sages explained that since the brothers had sold Yosef, they had not drunk any wine until now. Why did they drink now? It seems they felt they had achieved some form of reparation while seated before Yosef (unaware it was him), as indicated by their astonishment in Bereishis 43:33. The forefathers represent reparation without sin, whereas the tribes' reparation comes after sin. This is paralleled in the inauguration gifts of the princes, which served as reparation after their laxity in bringing gifts to the Mishkan. Our sages taught that drinking wine often has a notable effect (Bereishis Rabbah 43:6), yet here, there is no negative outcome recorded. The reason is that their drinking was unintentional and not with a complete heart, as they were compelled to drink. Commentators have hinted that "slaughter an animal and prepare it" (טבח והכן) refers to Chanukah. Similarly, "they became drunk with him" hints at Purim. Chanukah and Purim are the last of the open miracles, nearing the final reparation, which will be completed with the coming of the redeemer. The inner meaning of these words is understood through the commandment to become intoxicated on Purim until one cannot distinguish between "blessed is Mordechai" and "cursed is Haman," indicating a state beyond rational understanding.

Commentary

Joseph arranged his brothers in seating order according to their birth, causing them to be amazed at how he knew their ages; the brothers were astonished by the seating arrangement and Joseph's use of a goblet to determine it, with some confusion about the communication involved; the men were seated according to their birth order, with Binyamin placed next to Joseph due to their lack of mothers, leading to astonishment among the brothers; the brothers were puzzled by Joseph's separate seating arrangement for himself, the Egyptians, and the Hebrews, wondering about Joseph's identity.

Chizkuni, Genesis 43:33:1

הבכור כבכורתו, “the firstborn according to the mother he was the firstborn of.” Rashi explains: when it came to seating Binyamin, seeing that he did no longer have a mother, he seated him according to his being the youngest as the brothers had told him on their first visit. Joseph thought that the mothers of the others were still alive, [although we know from Yaakov’s remarks on his deathbed that Leah had already been buried by him in the cave of Machpelah (Genesis 49,31). The brothers who were not firstborns seated themselves in the order of their seniority, seeing that it does not say concerning them that ויושיב אותם, “he seated them.”. Ed.]

Chizkuni, Genesis 43:33:2

ויתמהו האנשים, “the men were amazed;” clearly this does not refer to the line: וישבו לפניו, “they sat before him;” their amazement was at the separation between the separate seating arrangement between 1) himself, 2) the Egyptians, and 3) themselves, the Hebrews. What they could not understand was why Joseph was seated by himself seeing that in their opinion he was also an Egyptian. They concluded that he must be of a different people or religion altogether.

Da'at Zekenim on Genesis 43:33:1

ויתמהו האנשים, “the men (Joseph’s brothers) were astounded;” their amazement did not concern the order in which they had been seated- as might be understood- but it concerned the separation of Egyptians, themselves and Joseph, the Torah indicating this to us when stating that the separation had to do with the different eating habits of the Egyptians on the one hand and the Hebrews on the other. They wondered which race Joseph belonged to, seeing that he appeared to be neither Hebrew nor Egyptian.

Rabbeinu Bahya, Bereshit 43:33:1

הבכור כבכורתו, “the firstborn in accordance with his birthright.” Joseph would strike his goblet and pronounce: ”Reuven, Shimon, Levi, Yehudah, Issachar and Zevulun are all sons of one mother.” He proceeded to seat them in the order of their birth. He repeated the same procedure with the other sons also. When he came to Binyamin, he said: “this one does not have a mother; I do not have a mother either.” He therefore placed Binyamin next to himself. This caused ויתמהו האנשים איש אל רעהו, “the men were looking at each other in astonishment.”

Rabbeinu Bahya, Bereshit 43:33:2

The previous passage was taken from Bereshit Rabbah 92,5. At this point, the brothers began to wonder about the hidden properties of Joseph’s goblet. The problem with this interpretation of the words: “they were astonished,” is that if indeed the goblet possessed magic properties, Egypt was the country in which the magic arts had been perfected and the brothers should not have had any special reason to wonder about this. It appears that there was an element of vocal communication involved here, something other than the known varieties of Egyptian magic. Whereas normally, the people practicing the art of sorcery, magic, could hear only by means of living creatures which themselves possess a mouth, i.e. an organ by means of which they emit sounds which may be interpreted as words, in this instance an inert object such as Joseph’s goblet appeared to communicate such words to its owner. Our sages who are on record as saying that even the ears of corn proclaim their song of praise to G’d, have described the times the ears of corn as doing this as being when the wind blows, i.e. when there are sound vibrations, some of which the ears of corn exploit in order to communicate their feeling to G’d. (compare Rashi on Rosh Hashanah 8 where these ears of corn are described as singing their song during the month of Nissan). At any rate, experts are able to discern more than just sounds when the wind blows through the corn fields. Joseph’s brothers (mistakenly) believed that the sound of Joseph striking the goblet translated to him into words, into an intelligent message. It was something they had never heard of.

Radak on Genesis 43:33:1

וישבו לפניו, in the order in which Joseph had given instructions to seat them.

Radak on Genesis 43:33:2

הבכור כבכורתו ויתמהו, the oldest in accordance with his seniority etc. They were amazed. They could not explain to themselves how Joseph had known their respective ages seeing that only seven years separated all of them from the oldest except for Binyamin, whom they had described as the youngest so that Joseph knew about him. According to Bereshit Rabbah 92,5 Joseph had made a great pretense of consulting the goblet he used to drink from to determine the seating arrangement to correspond with their importance. He would claim that seeing that Yehudah was destined to become a king, he should sit at the head of the brothers. Reuven who was the biological senior of the brothers should sit next to Yehudah. He would continue in this fashion, explaining the reason why he had chosen to seat the brothers in the sequence he assigned to them. When he came to Binyamin, he said: “seeing that I have no mother and he has no mother let him sit closest to me.” No wonder that the brothers were utterly confused by this.

Rashbam on Genesis 43:33:1

וישבו לפניו, Joseph had given instructions to arrange the seating order in order of their birth.

Rashbam on Genesis 43:33:2

ויתמהו, they were utterly amazed, seeing that they had all been born within a space of seven years and they could not understand how their ages had become known to Joseph.

Rashi on Genesis 43:33:1

הבכור כבכרתו THE FIRST-BORN ACCORDING TO HIS BIRTHRIGHT — He struck the goblet and called aloud: Reuben, Simeon, Levi, Judah, Issachar and Zebulon, sons of one mother, take your seats at the table in this order which is the order in which you were born — and similarly in the case of them all. When he reached Benjamin’s name he said, “This one has no mother and I have no mother — let him sit beside me” (Genesis Rabbah 92:5).

Rav Hirsch on Torah, Genesis 43:33:1

נתמה .ויתמהו: Gefühl einer Vorstellung, über die wir uns nicht klar werden, also eine unklare Vorstellung: Staunen. Verwandt mit דמה, etwas vorstellen, und zwar liegt auch in דמה die doppelte Richtung: a. דמה אל, die Vorstellung von etwas anderem in uns anregen, einem andern ähnlich sein, also immerhin eine nicht so klare Vorstellung wie die Vorstellung des Gegenstandes selbst. Dann b. דמה absolut, eine unklare Vorstellung haben: meinen, sich einbilden. Hiervon das rabbinische דמאי: das, worüber man keine klare Vorstellung hat, דמי מתוקן דמי אינו מתוקן (Jeruschalmi); ferner דמוע, das Gemischte; ebenso טמע von einer Menschen-Familien-Rassenmischung. Daher denn auch טמא, das Unklare, Getrübte, im Gegensatz zu טהור, das Reine, Klare.

Steinsaltz on Genesis 43:33

As their host, Joseph seated his brothers around the table. They sat before him in the places assigned by Joseph, the firstborn according to his seniority and the younger according to his youth, in age order. And the men wondered to one another. Since the differences in age between Jacob’s sons were not great, an outsider would not be able to tell the age order of these grown men.

Tze'enah Ure'enah, Miketz 89

“They were seated from the oldest in order of seniority” [43:33]. Joseph took his goblet in his hand and knocked on it. He called, Reuben, Simeon, Levi, Judah, Issachar, Zebulon. They had one mother and he seated them together. Joseph seated all the brothers in the same way. Then Joseph came over to Benjamin. Joseph said: you have no mother and I have no mother, sit near me. (Rashi, Genesis, 43:33.)

Tze'enah Ure'enah, Miketz 90

“The men were astonished” [43:33]. All the brothers were amazed. Toldot Yizhak writes. The brothers were amazed. What nation is he that he does not eat with the Egyptians and also does not eat with us? It is this that amazed them. (Toldot Yizhak, Genesis, 43:33.)

Midrash

Joseph arranged a banquet for his brothers, seating them according to age and arranging for Benjamin to sit beside him, showing compassion towards him. The text also discusses the symbolism of Judah and Joseph eating together like a lion and ox, and Benjamin being compared to a wolf. Additionally, the text mentions the resurrection of the dead and the healing of ailments in the future.

Bereshit Rabbah 92:5

“He asked them regarding their wellbeing, and he said: Is all well with your father? Is the elder whom you mentioned still alive?” (Genesis 43:27). “They said: All is well with your servant, with our father, he is still alive; they bowed, and they prostrated themselves” (Genesis 43:28). “He asked them regarding their wellbeing…They said: All is well…” – Rabbi Ḥiyya Rabba saw a certain Babylonian: He said to him: ‘How is Father?’ (Rabbi Ḥiyya lived in the land of Israel and his father lived in Babylonia. ) He said to him: ‘Your mother inquired after you.’ He said to him: ‘I said this to you and you said that to me?’ He said to him: ‘One asks about the living, and one does not ask about the dead.’ So, “is all well with your father?” – this is Jacob; “the elder that you mentioned” – this is Isaac. “They said: All is well with your servant, with our father.” (They answered about Jacob, who was alive, but not about Isaac, who was not.) “He lifted his eyes and saw his brother Benjamin, his mother's son, and he said: Is this your youngest brother whom you mentioned to me? He said: God be gracious to you, my son” (Genesis 43:29). “He lifted his eyes, and saw…” – Rabbi Binyamin said: Because we have heard grace [mentioned] regarding the eleven tribes, (Jacob said of them: “The children with whom God has graced your servant” (Genesis 33:5). Binyamin had not yet been born at that time. ) but did not hear grace regarding the tribe of Benjamin. Where did we hear it? We heard it here: “God be gracious to you, my son.” “Joseph hurried, because his mercy was aroused toward his brother and he sought to weep; he entered the chamber, and wept there” (Genesis 43:30). “They sat before him, the firstborn according to his seniority, and the younger according to his youth, and the men wondered to one another” (Genesis 43:33). “Joseph hurried…They sat before him…” – he took the goblet and created the false impression that he was smelling the goblet. He said: ‘Judah, who is king, sits at the head. Reuben who is the firstborn, will sit alongside him,’ and likewise regarding them all. He said: ‘I have no mother and Benjamin has no mother, when his mother bore him, she died. Therefore, let him come and place his head alongside mine.’ That is why, “the men wondered…” “He gave gifts from before him, and Benjamin's gift was five times greater than the gifts of all of them. They drank, and became inebriated with him” (Genesis 43:34). “He gave gifts from before him…” – Joseph gave him, Asenat gave him, Manasseh gave him, Ephraim gave him, and [he received] his portion with his brothers. That is what is written: “Benjamin's gift was five times greater than the gifts of all of them.” “They drank, and became inebriated with him” – with him, they drank, but other than with him, they did not drink, as Rabbi Levi said: All twenty-two years that he did not see them, he did not taste the taste of wine. They, too, did not taste the taste of wine until they saw him. That is what is written: “They drank, and became inebriated with him” – with him, they drank, but other than with him, they did not drink.

Bereshit Rabbah 93:2

“Behold, the kings convened, passed together” (Psalms 48:5). “Behold the kings” – this is Judah and Joseph. “Passed [avru] together” – this one became filled with fury [evra] against that one, and that one became filled with fury against this one. (Joseph and Judah became angry with one another. ) “They saw it and were astonished” (Psalms 48:6) – “The men wondered to one another” (Genesis 43:33). “They were terrified; they hastened” (Psalms 48:6) – “[Joseph said to his brothers: I am Joseph; does my father still live?] And his brothers could not [answer him because they were alarmed before him]” (Genesis 45:3). “A fearful trembling seized them there” (Psalms 45:6) – these are the tribes. They said: ‘Kings are contending with one another; of what concern is it to us? (The other brothers felt it was not their place to intervene in the confrontation between Joseph and Judah. ) It is appropriate for a king to contend with a king.’ “Judah approached him” – “One approaches another” (Job 41:8) – this is Judah and Joseph. “Not even a breath comes between them” (Job 41:8) – these are the tribes. They said: ‘Kings are contending with one another; of what concern is it to us?’

Bereshit Rabbah 95:1

“He sent Judah before him to Joseph, to guide him to Goshen, and they came to the land of Goshen” (Genesis 46:28). “He sent Judah before him to Joseph.” It is written: “Wolf and lamb will graze as one, and a lion, like cattle, will eat straw” (Isaiah 65:25). Come and see that everything that the Holy One blessed be He has struck in this world, He will heal in the future. The blind will be healed, as it is stated: “Then the eyes of the blind will be opened” (Isaiah 35:5). The lame will be healed, as it is stated: “Then the lame will leap like a deer and the tongue of the dumb will sing” (Isaiah 35:6). Just as a person departs, so he returns. (A person will return to life at the resurrection of the dead, as he was when he died. ) If he departs blind he returns blind; [if he was] deaf, he returns deaf; [if he was] mute, he returns mute. Just as he goes [to the grave] clothed, so he returns clothed. From whom do you derive it? It is from Samuel, who was seen by Saul. (This is not meant literally, as it was the woman conjurer who saw Samuel, while Saul himself did not see him (see I Samuel 28:11–14; Vayikra Rabba 26:7). The meaning is that Saul initiated the incident in which Samuel was seen by the conjurer. ) What did [Saul] say to the woman? “What is his appearance? She said: An old man…and he is clad in a robe” (I Samuel 28:14), as so he was clad, as it is stated: “His mother made him a small robe” (I Samuel 2:19). Why is it that just as a person departs, so he returns? It is so [people] do not say: ‘When they were alive He did not heal them; did the Holy One blessed be He heal them when they were dead and then bring them back? It seems that these are not they, but others.’ The Holy One blessed be He says: ‘If so, let these stand as they departed, and then I will heal them.’ Why? “[So that you may know and believe Me and understand that I am He;] before Me no god was formed” (Isaiah 43:10), so I will heal them. The beasts will also be cured, as it is stated: “Wolf and lamb will graze as one” (Isaiah 65:25). All will be healed, but the one who brought harm upon all will not be healed, but rather, “and a serpent, dust will be its food” (Isaiah 65:25). Why? Because he took the creations down to the dust. Another matter, “wolf and lamb.” “Wolf” – this is Benjamin. (See Genesis 49:27.) “And lamb” – these are the tribes, as it is stated: “Israel are scattered sheep” (Jeremiah 50:17). “Will graze as one” – when? It was when Benjamin descended with them, and Jacob was saying to them: “My son will not descend with you” (Genesis 42:38). When the time arrived and he descended with them, they placed him between them and were guarding him. Likewise, regarding Joseph, it says: “He lifted his eyes, and saw Benjamin” (Genesis 43:29). (He was able to see him only after lifting his eyes because the brothers surrounded him.) “A lion” – this is Judah; “Judah is a lion cub” (Genesis 49:9). “Like cattle” – this is Joseph; “A firstborn bull is his majesty” (Deuteronomy 33:17). They were found eating together – “they sat before him…he gave gifts” (Genesis 43:33–34). That is, “and a lion, like cattle, will eat straw” (Isaiah 65:25). That is why “he sent Judah before him.” (This was a demonstration that Judah and Joseph were now at peace. )

Midrash Tanchuma Buber, Vayigash 9:2

Another interpretation (of Is. 65:25): THE WOLF AND THE LAMB SHALL FEED TOGETHER, < AND THE LION LIKE THE OX SHALL EAT STRAW >. (Ibid.:) THE WOLF: This is Benjamin, as stated (in Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF. (Is. 65:25, cont.:) AND THE LAMB: This represents the tribes, as stated (in Jer. 50:17): ISRAEL IS A SCATTERED FLOCK…. (Is. 65:25, cont.:) SHALL FEED TOGETHER: When? When Benjamin went down with them, and Jacob said (in Gen. 42:38): LET NOT MY SON GO DOWN WITH YOU. When the hour arrived for him to go down with them, they placed him in their midst and watched over him. And so Joseph (in Gen. 43:29): LIFTED HIS EYES AND SAW HIS BROTHER BENJAMIN, THE SON OF HIS MOTHER…. (Is. 65:25, cont.:) THE LION: This is Judah, as stated (in Gen. 49:9): JUDAH IS A LION'S WHELP. (Is. 65:25, cont.:) LIKE THE OX: This is Joseph, since it is stated (in Deut. 33:17): LIKE A FIRSTLING BULL HE HAS MAJESTY. (Is. 65:25, cont.:) SHALL EAT STRAW, when they have been found eating together, as stated (in Gen. 43:33): AND THEY SAT DOWN BEFORE HIM FROM THE FIRST-BORN ACCORDING TO HIS BIRTHRIGHT. Therefore (in Gen. 46:28): NOW HE (Jacob) HAD SENT JUDAH AHEAD OF HIM.

Midrash Tanchuma, Vayigash 4:8

“From the day my brother Joseph disappeared, my father forsook his bed, and sat and slept only on the ground. Furthermore, whenever I saw my brothers sitting side by side, while I was forced to sit alone, my eyes welled up with tears.” At that moment, Joseph’s compassion toward him was stirred, as it is said: And Joseph made haste; for his heart yearned for his brother (Gen. 43:30). R. Nahman the son of Isaac explained: He then arranged a banquet for them at which he decided to have Benjamin sit at his side, but he did not know, at first, how to accomplish it. Whereupon, he took the goblet, struck it, and said to them: “I was of the opinion that Judah was the firstborn, since he was the first to speak, but now I discover that Reuben is the firstborn, and that Judah is simply a garrulous individual.” And he sat Reuben at the head of the table. Then he took the goblet once again, struck it, and told Simeon: “Sit alongside of him, for you are the second son.” He likewise seated Levi, Judah, and all the rest according to their ages. Then he took the goblet once again, struck it, and declared: “I have discovered through this cup that you are all the sons of one father, but that your father had a number of wives.” He then told Dan and Naphtali to be seated according to their ages. At last, only Benjamin remained unseated. “I see that this one had a brother, from whom he is separated, and that he is an orphan. (Their mother, Rachel was already dead.) I too had a brother from whom I am separated. He is an orphan, and I too am an orphan. Let him come and sit beside me.” And he sat him at his side, as Scripture says: And they sat before him, the firstborn according to his birthright, and the youngest according to his youth (Gen. 43:33).

Midrash Tanchuma, Vayigash 8:7

And the lion shall eat straw like the ox (Isa. 65:25). “The lion” refers to Judah, as it is said: Judah is a lion’s whelp (Gen. 49:9), and like the ox alludes to Joseph, as is said: His firstling bullock, majesty is his (Deut. 33:17). Finally however, all of them ate together, as it is said: And they sat before him, the firstborn according to his birthright (Gen. 43:33). And it is also written: And portions were taken unto them (ibid., v. 3). Hence Scripture states: And the lion shall eat straw like the ox.

Pirkei DeRabbi Eliezer 8:6

The intercalation takes place in the presence of three; Rabbi Eliezer says that ten (men are required), as it is said, "God standeth in the congregation of God" (Ps. 82:1), and if they become less than ten, since they are diminished they place a scroll of the Torah before them, and they are seated in a circle in the court-room, and the greatest (among them) sits first, and the least sits last; and they direct their gaze downwards to the earth and (then) they stand and spread out their hands before their Father who is in heaven, and the chief of the assembly proclaims the name (of God), and they hear a Bath Ḳol (saying) the following words, "And the Lord spake unto Moses and Aaron… saying, This month shall be unto you" (Ex. 12:1, 2).

Musar

The suspicion of Joseph harboring personal motives in his quest for royalty by his brothers is alluded to in Parshat Vayigash and expressed in Psalms 48:5. The reference to "See the kings" refers to Joseph and Yehudah, while "they passed by together" describes their hatred towards each other. The brothers' amazement at Joseph's seating arrangements is reflected in the phrase "they were amazed." When Joseph revealed himself, the brothers were terrified, as indicated by the words "Panic seized them." The phrase "let the kings fight it out among themselves" refers to the debate between Joseph and Yehudah.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 112

Let us get back to the brothers who had originally suspected Joseph of harboring personal motives in his quest to become Royalty. Their suspicion is alluded to in פרשת ויגש, and expressed in Psalms 48,5: כי הנה המלכים נועדו עברו יחדו, המה ראו כן תמהו נבהלו נחפזו, רעדה אחזתם שם חיל כיולדה. The part about "See the kings," refers to Joseph and Yehudah; עברה יחדו describes their hatred of each other (from the word evrah for anger); המה ראו כן תמהו is an allusion to Genesis 43, 33 where the brothers ויתמהו, express their amazement to one another at the seating arrangements made by Joseph which placed them in the order of age. The reference to the brothers' terror and fright, נבהלו, etc., is to the moment when Joseph revealed himself and the brothers were frightened (45,3). The words רעדה אחזתם, "Panic seized them", refers to the other brothers who said: "kings are arguing with one another" (the debate between Joseph and Yehudah), "let the kings fight it out among themselves."

Quoting Commentary

The Midrash on Bereshit 46:28:2 highlights the miraculous reconciliation between the brothers, symbolized by Yehudah and Joseph representing the lion and the ox eating straw together. This reconciliation is seen as a fulfillment of Isaiah's prophecy of peace among former adversaries. The sending of Yehudah as an emissary to Joseph by Yaakov is seen as evidence of complete reconciliation among the brothers.

Rabbeinu Bahya, Bereshit 46:28:2

Another Midrash (Tanchuma Vayigash 8) on the same verse draws attention to the miraculous reconciliation between two brothers. Only yesterday the ox and the lion had been crossing swords, whereas already now Yaakov sends Yehudah to Joseph as his emissary. This is an example of what Isaiah had in mind when he wrote (Isaiah 65,25): “the wolf and the lamb shall graze together and the lion shall eat straw like the ox.” The wolf in that verse is a reference to Binyamin, based on Genesis 49,27: “Binyamin is a predatory wolf.” The lamb in Isaiah is a reference to the tribes of Israel as Jeremiah 50,17 describes the tribes as “Israel are scattered sheep.” The words: “the lion and the ox will eat straw,” are a reference to Yehudah and Joseph. Joseph has been compared to an ox in Deut. 33,17, ”like a firstling bull in his majesty.” Yehudah symbolizes the lion as we know from Genesis 49,9 “Yehudah is a lion cub.” They have been described as sharing the same meal in Genesis 43,33: “he seated them, the oldest according to his birthright, etc.” The fact that Yaakov sent Yehudah ahead to Joseph is proof that the brothers had reconciled completely.

Targum

In Genesis 43:33, Onkelos mentions that the brothers were seated before Joseph according to their birth order, with the oldest on one side and the youngest on the other. Targum Jonathan adds that Joseph separated the brothers by their mothers and placed Benjamin next to himself, causing the men to be astonished at each other.

Onkelos Genesis 43:33

They were seated [reclined] before him, the first born [the oldest] according to his birthright, and the youngest according to his youth. The men looked at each other in astonishment.

Targum Jonathan on Genesis 43:33

And they sat around him, the greatest according to his majority, and the less according to his minority. For he had taken the silver cup in his hand, and, sounding as if divining he had set in order the sons of Leah on one side, and the sons of Zilpha on the other side, and the sons of Bilhah on another side, and Benjamin the son of Rahel he ordered by the side of himself. And the men wondered each at the other.

וַיִּשָּׂ֨א מַשְׂאֹ֜ת מֵאֵ֣ת פָּנָיו֮ אֲלֵהֶם֒ וַתֵּ֜רֶב מַשְׂאַ֧ת בִּנְיָמִ֛ן מִמַּשְׂאֹ֥ת כֻּלָּ֖ם חָמֵ֣שׁ יָד֑וֹת וַיִּשְׁתּ֥וּ וַֽיִּשְׁכְּר֖וּ עִמּֽוֹ׃ 34 J Portions were served them from his table; but Benjamin’s portion was several (several Lit. “five.”) times that of anyone else. And they drank their fill with him.
Ibn Ezra defines "masot" as gifts in Genesis 43:34, Sforno explains that Benjamin's gifts were five times greater than any individual brother's gifts, Rashbam suggests Benjamin's gift was far greater, Rashi clarifies Benjamin received five times his own portion and additional gifts, Tze'enah Ure'enah explains Benjamin received five gifts. In Halakhah, betrothal with less than a p'rutah is invalid, but intercourse in the presence of witnesses requires a divorce. Shemot Rabbah 21 emphasizes God listens to prayers before they are spoken, the structure of daily prayers reflects service to God, and proper prayer is seen as equivalent to Temple service. Avudraham's interpretation of Numbers 4:15 and Genesis 43:34 inspired the prayer "And load us." In Midrash, Joseph tested his brothers' loyalty by framing Benjamin, who later offered a peace offering symbolizing his family's history and future, leading to divine praise for Avidan. In Mishnah Makkot 3:2, those liable for lashes include individuals who eat sacrificial food while impure, and in Mishnah Shabbat 23:2, guests may be counted from memory and lots drawn for equal portions. Rashi discusses presents from the king's palace, Rashbam compares gifts given to Binyamin in Exodus, Radak interprets receiving a blessing from the Lord, and Chizkuni interprets the word "gift." Rabbi Yosei suggests Joseph's brothers did not drink wine until they were with him in the Talmud. According to Targum, Benjamin's portion at the meal with Joseph was five times larger than the others'.

Commentary

Ibn Ezra explains that "masot" means gifts, not portions of food, in Genesis 43:34:1. Sforno states that Benjamin's gifts were five times greater than any individual brother's gifts, not all brothers combined, in Genesis 43:34:3. Rashbam suggests that Binyamin's gift was far greater than his brothers', while Tur HaArokh explains that Joseph made them drunk to prevent them from examining their belongings. Rashi clarifies that Benjamin received five times his own portion and additional gifts from Joseph, Asenath, and Joseph's sons. Tze'enah Ure'enah explains that Benjamin received five gifts, one from each brother, Joseph, Asenath, Menashe, and Ephraim.

Chizkuni, Genesis 43:34:1

וישא משאת מאת פניו, “portions were brought from him to them;” they were all served portions approved by Joseph as appropriate;ותרב משאת בנימין, “it turned out that Binyamin’s portion was greater than that of the other brothers as Joseph had so instructed the waiters.”

Chizkuni, Genesis 43:34:2

וישכרו עמו, “they drank wine with him and got drunk;” at that time drinking wine with gentiles if that wine had not specifically been prepared for idolatrous purposes was not yet forbidden for Hebrews.

Gur Aryeh on Bereishit 43:34:1

And became intoxicated. See Rashi. They believed he was testing them to see what they would reveal when drunk; therefore if they thought that if they refused, his suspicions would be strengthened.

Ibn Ezra on Genesis 43:34:1

AND PORTIONS WERE TAKEN. Masot (portions) means gifts. (Not portions of food but gifts (Cherez).)

Ibn Ezra on Genesis 43:34:2

TIMES. Yadot (times) means portions.

Ibn Ezra on Genesis 43:34:3

AS ANY OF THEIRS. Benjamin’s gifts were five times as great as the gift of any one of the brothers. (He had five times as much as any individual, not five times as much as all of them together.) It is far-fetched to believe that Joseph gave Benjamin five gifts for every gift that he gave to each one of his brothers. (For this would come to 50 gifts. I.E. comments thus because the Hebrew reads: and Benjamin’s portion was greater than the portions of all of them five times. He interprets kullam (all of them) as meaning, as any of them.)

JPS 1985 Footnotes, Genesis 43:3

Lit. “five.”

Rabbeinu Bahya, Bereshit 43:34:1

חמש ידות, “five times as great,” How did Joseph arrive at this amount? He gave Binyamin his share, plus the share of his wife Ossnat and his two sons making a total of five shares.

Rabbeinu Bahya, Bereshit 43:34:2

וישתו וישכרו עמו, “they drank and became drunk together with him.” This was the first time the brothers had drunk intoxicating drinks since the day they had sold Joseph some twenty years previously. Joseph too had not touched intoxicating drink since that day. This is alluded to in Genesis 49,26 where Yaakov described Joseph as נזיר אחיו, “a Nazirite with his brothers.”

Radak on Genesis 43:34:1

וישא, the person who handed out the gifts. We find a similar construction where the subject is presumed without being named or being specifically referred to in 48,2 when Yaakov is informed that Joseph is about to visit him. The Torah there also uses the impersonal ויגד, “someone told,” without bothering to inform the reader who it was that informed Yaakov. All this friendliness which Joseph displayed during the meal was intended to contrast with the manner in which they, the brothers would do everything in their power to cause him anguish and discomfort prior to the time when they had sold him. He displayed especial fondness for Binyamin because he had been forced to come to Egypt on account of what must have seemed like his caprice, and to compensate him for having been separated from his father for no apparent reason. At least, these were some of the thoughts which the brothers thought of to explain Joseph’s strange behaviour.

Rashbam on Genesis 43:34:1

ותרב, as if the Torah had written ותרבה. The meaning is that Binyamin’s gift from Joseph was far greater than the gift received by his brothers. A parallel construction to the word vaterev appears in connection with the construction of the Tabernacle ותכל, vatechel, where it means that the construction had been completed (Exodus 39,32).

Rashi on Genesis 43:34:1

משאת means PORTIONS OF FOOD.

Rashi on Genesis 43:34:2

חמש ידות FIVE TIMES — His own portion that was due to him alike with his brothers and additional portions given to him by Joseph, Asenath, Manasseh and Ephraim (Genesis Rabbah 92.5).

Rashi on Genesis 43:34:3

וישכרו עמו AND THEY DRANK WITH HIM — but from the day they sold him they had not drunk wine nor had he drunk wine. That day, however, they drank wine (Genesis Rabbah 92:5).

Rav Hirsch on Torah, Genesis 43:34:1

חמש ידות. In dieser ägyptischen Geschichte finden wir auffallend die Fünfzahl, wo wir im jüdischen Kreise die Siebenzahl erwarten; hier, bei der Vorstellung der Brüder, bei den Abgaben. Es kann das tief in der verschiedenen Weltanschauung liegen. Fünf ist wohl aus zehn entstanden; zehn ist nach menschlicher Anschauung ein Ganzes. Nach heidnischer Anschauung ist die Welt uranfänglich ein Ganzes, Fertiges: Zehn. Nach jüdischer Anschauung ist sie noch nicht fertig, ist erst sieben, auf dem Wege zu zehn. Gott schafft sie noch immer fort, wenn nicht physisch, so doch sozial. Die die Weltanschauung besingende Harfe, lehren die Weisen, hatte zuerst nur sieben Saiten, durch David war die Harmonie achtsaitig, und erst zu 8׳משיה Zeit wird sie mit zehn Saiten vollbesaitet werden. — וישתו וישכרו עמו, "bei ihm" haben sie sich berauscht, haben gewiss nicht unmäßig getrunken, tranken ganz gewöhnlich (וישתו), waren aber auch das Wenige nicht gewöhnt. Hatten sie sich auch bis dahin keine Gewissensbisse gemacht, der Schmerz hatte sie nicht verlassen, haben wohl, so lange Josef weg war, gar keinen Wein getrunken. Daß es vielleicht in Josefs Absicht lag, sie ein wenig zu berauschen, ist auch wohl denkbar, sonst hätten sie sich schwerlich zum zweitenmal ihr Geld in ihre Säcke legen lassen.

Sforno on Genesis 43:34:1

ותרב משאת בנימין, to see if the brothers would display signs of jealousy.

Sforno on Genesis 43:34:2

חמש ידות, five fold; the brothers would be served one serving each for every two of them, whereas Binyamin was given a portion equal in size to the portions served to each set of two brothers. This was Joseph’s way of showing that he considered Binyamin as equal to all of them combined. [the author was at pains to justify why Joseph gave Binyamin five times as much, not 4 times or 6 times, for instance. Ed.]

Sforno on Genesis 43:34:3

וישכרו עמו, they were being served the kind of wines drunk by Royalty, something they were not used to, so that it made them drunk. They were careless in not leaving over some of the first kind of wine served them as was the custom for anyone invited to dine with Royalty. Compare Proverbs 23,1 כי תשב ללחום את מושל בין תבין את אשר לפניך, “when you sit down to dine with a ruler, consider well who is before you.”

Steinsaltz on Genesis 43:34

He gave them gifts from before him, and Benjamin’s gift was five times greater than the gifts of all of them, the other brothers. They drank and became inebriated with him. The meal took on a friendly, even celebratory tone.

Tur HaArokh, Genesis 43:34:1

וישתו וישכרו עמו, “they drank with him and became drunk.” Joseph had planned to make them drunk so that they would not examine their sacks and bags before leaving, as they would be bound to do so as not have anything planted on them as had happened the first time. When they awoke late in the morning, he urged them to make haste and leave.

Tze'enah Ure'enah, Miketz 91

“Portions were served” [43:34]. Joseph gave presents to each brother, but to Benjamin he gave five presents. One part was what he gave each brother. The second part was what Joseph himself gave. The third part was given by Asenath, Joseph’s wife. Menashe gave the fourth part and Ephraim gave the fifth part. (Rashi, Genesis, 43:34.)

Tze'enah Ure'enah, Miketz 92

“They drank their fill with him” [43:34]. Joseph and his brothers all drank. Joseph and his brothers had taken a vow not to drink until they would become aware of where Joseph was. Joseph had also made a vow. He would see his brothers and learn if his brother was still alive. Here one asks a question. Joseph acted properly that he drank wine and became drunk, because he had heard about his father and saw that his brothers were healthy. However, the brothers made a vow that they would not drink wine until they would hear about Joseph. Why did they now drink when they had not heard about Joseph? The explanation is given by Rabbi Loewe of Prague. The brothers thought. If we will not drink wine with Joseph, he would say that we are spies and are afraid to drink too much, so that we should not reveal that we are spies? The brothers said: Joseph wants to examine us if we are spies. Therefore, we must drink, since it is a danger for us. (Gur Arye, Genesis, 43:34.)

Halakhah

If a man betroths a woman with less than the worth of a p'rutah, even if he later gives her presents, it is not considered a valid betrothal. However, if they have intercourse in the presence of witnesses, she will need a divorce. The same applies to a child who betroths a woman and later grows up with her. In cases where there is room for misunderstanding, a new betrothal is required.

Shulchan Arukh, Even HaEzer 31:9

If he got betrothed to her with less than the worth of a p'rutah, even if he sent her 'sivlonot'(explained as presents, for it is a term of burden and weight, and 'weight' can be found as a term for present, such as "and he carried presents" (Genesis 43, 34) afterwards, they do not suspect that he sent those 'sivlonot' for the purpose of betrothal. But if he got betrothed to her with less than the worth of a p'rutah, and afterwards he had intercourse with her, unspecified, in the presence of witnesses, she will need a divorce, since it is certain that he had intercourse for the purpose of betrothal. gloss: The same law applies with a child who got betrothed and then grew up with her. She will need a divorce, because he certainly had intercourse when he became grown up for the purpose of betrothal (TUR, section 43 and responsa of the ROSH, rule 35). And only in this [type] of case, because every person knows that the betrothal of a child or with less than the worth of a p'rutah is nothing, and so he had intercourse for the purpose of betrothal. But in a situation where there is room for a mistake, a new betrothal is needed (Responsa Maimoni, end of Nashim), as it is explained in this section, article 4:

Jewish Thought

Shemot Rabbah 21 emphasizes that God listens to prayers before they are even spoken, highlighting the importance of repentance and good deeds over superficial displays of piety. The structure of the daily prayers, modeled after Priestly blessings, reflects different aspects of service to God with one's mind, body, and possessions. Proper prayer is seen as equivalent to service in the Temple, with those who pray sincerely deserving the ultimate blessing of closeness to God.

Akeidat Yitzchak 58:1:16

Shemot Rabbah 21 on Beshalach, states that human beings cannot judge their fellow men until they have listened to the arguments of either litigant. Not so the Almighty. Of Him it is said (Isaiah 65,24) "before they will call out, I shall respond; while they are still talking, I will already listen." This is also what G'd had said to Moses at the sea of reeds: "Why are you crying out to Me?" The purpose of prayer is not to inform G'd of our problems, but to prepare our hearts, to improve our ways before Him. Not sack and ashes cause our prayers to be heard, but repentance and good’ deeds. As the prophet Yoel proclaimed (Yoel 2,13) "tear out your hearts, not your clothes, and return to the Lord." Anyone who is not conscious of this requirement is as if he appeared before G'd offering counterfeit money. As David says in Psalms 145,18, "the Lord is close to all who call upon Him in truth." The substance of our daily prayers the amidah, the eighteen benedictions, is patterned after the Priestly blessings. There are three opening paragraphs, three closing paragraphs, and the "requests" in the middle. The priests, immediately after performing the service in the temple, recited the blessing. The temple service itself consisted of three elements, based on three kinds of service demanded from us and spelled out in the first paragraph of the keriyat shema. "Love the Lord your G'd with all your heart," i.e. service with our mental faculties, the heart being the seat of understanding. (Proverbs 14,33) "Wisdom resides in an understanding heart," or Exodus 31,6 " I have given an additional understanding in the heart of every wise person." The requirement to serve the Lord "with all your soul," refers to service with one's body. The Talmud Berachot 54, says that this may on occasion require our very life. The requirement to serve G'd "with all your might," refers to placing all our earthly possessions in the service of the Lord. When someone, be it an individual or a community, performs this service sincerely, he must convince himself first that the deity to whom he dedicates all his efforts is deserving of such service, and that no one else deserves such allegiance. Reflecting on this leads to proper concentration of one's heart. Again, without expenditure of funds for the upkeep of the temple and its furnishings, proper service is not feasible. Lastly, both the Levites and the Israelites, in addition to the Priests, perform physical tasks. In this manner, the community as a whole is represented in fulfilling the requirement stipulated in the first paragraph of the keriyat shema. Once all sectors of the nation have become involved in the "Service," those who have performed same should qualify for the triple blessing contained in the Priestly blessing described in Numbers 6, 24-27. The first blessing "may the Lord bless you and keep you,” refers to protection against errors of the mind and the heart. "May He bless you,” means "may He grant you additional insights.” The second blessing refers to material blessings; the third blessing discusses the result of total physical subservience to G'd, which results in the type of closeness to G'd that is the goal of all our strivings. This appears last, as it represents the attainment of our hishtalmut, our perfection. Whenever man offers prayer, he automatically engages in service with his possessions, since he takes time out from being gainfully occupied. He employs his body, by standing, bowing, prostrating himself etc. Lastly, he employs his mind by concentrating on the proper meaning of his devotion. For this reason our sages consider prayer as comparable to service in the holy Temple. He who prays properly, deserves to be rewarded with the promise contained in the last of the Priestly blessings, i.e. shalom, serenity, a feeling of closeness to the Creator.

Liturgy

The prayer "And load us" is based on Avudraham's interpretation of the verse from Numbers 4:15 and Genesis 43:34, suggesting that it means "Send us as a gift the blessing of Your appointed seasons."

Shabbat Siddur Sefard Linear, Prayers for Yom Tov, Amidah for Yom Tov Maariv, Shacharis and Minchah 214

And load us (The translation of וְהַשִׂאֵנוּ is based on Avudraham who quotes the verse, אֵלֶה מַשָׂא בְּנֵי קְהָת , “This is the load of the sons of Kehos.” (Numbers 4:15) Avudraham offers an alternative translation based on the verse, וַיִּשָּׂא מַשְׂאת , “And he sent portions (gifts),” (Genesis 43:34), which would render the prayer, “Send us as a gift the blessing of Your appointed seasons.”) up

Shabbat Siddur Sefard Linear, Prayers for Yom Tov, Musaf for Yom Tov, Divine Sanctification 423

And load us (The translation of וְהַשִׂאֵנוּ is based on Avudraham who quotes the verse, אֵלֶה מַשָׂא בְּנֵי קְהָת , “This is the load of the sons of Kehos.” (Numbers 4:15) Avudraham offers an alternative translation based on the verse, וַיִּשָּׂא מַשְׂאת , “And he sent portions (gifts),” (Genesis 43:34), which would render the prayer, “Send us as a gift the blessing of Your appointed seasons.”) up

Weekday Siddur Sefard Linear, Musaf for Chol Hamo'ed 367

And load us (The translation of וְהַשִׂאֵנוּ is based on Avudraham who quotes the verse, אֵלֶה מַשָׂא בְּנֵי קְהָת, “This is the load of the sons of Kehos.” (Numbers 4:15) Avudraham offers an alternative translation based on the verse, וַיִּשָּׂא מַשְׂאת , “And he sent portions (gifts),” (Genesis 43:34), which would render the prayer, “Send us as a gift the blessing of Your appointed seasons.”) up

Midrash

Joseph spoke with his brother Benjamin, who had ten sons named after his siblings. Benjamin used an instrument to locate Joseph in Egypt, leading to a plan where Joseph tested his brothers' loyalty by framing Benjamin. Reuben tried to save Joseph from his brothers, but they sold him. Joseph then saw his brothers' intentions through the stars, and later, Benjamin's offering in the Tabernacle was compared to Joseph's in the Temple. Benjamin's offering included items symbolizing his family's history and future, and the peace offering reflected the blessings received by Benjamin, including Mordekhai's royal garments. The order of Benjamin's offering led to divine praise for Avidan.

Bamidbar Rabbah 14:8

“On the ninth day, prince of the children of Benjamin, Avidan son of Gidoni” (Numbers 7:60). “On the ninth day, prince of the children of Benjamin, Avidan son of Gidoni” – why did Benjamin present his offering after Joseph’s sons? It is because, just as the Divine Presence was in Joseph’s portion in Shilo, so, it rested in Benjamin’s portion in the Temple in Jerusalem. Alternatively, it is based on what the verse said: “Rouse Your might before Ephraim, Benjamin, and Manasseh, and come to our rescue” (Psalms 80:3). (The midrash here is based on the fact that Ephraim and Manasseh cannot be separated; see section 6.) “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:61). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akeret, corresponding to Rachel, who was the pillar of the household; she was the principal [ikar] of Jacob’s household, as it is stated: “The sons of Rachel, Jacob’s wife: Joseph and Benjamin” (Genesis 46:19). And it says: “Rachel died on me” (Genesis 48:7). “One silver” – as on the basis of her prayer, Benjamin was born, as it is stated: “She called his name Joseph, saying: May the Lord add another son for me” (Genesis 30:24). In her regard it is stated: “The tongue of the righteous is choice silver” (Proverbs 10:20) – the tongue of a righteous woman. “Its weight one hundred and thirty” – as Benjamin was born when Jacob was one hundred years old. That is why he was named Benjamin [Binyamin], (Son of yamin, whose numerical value is: Yod – 10; mem – 40; nun – 50; which sum to 100. In many verses there is only one yod in the word Binyamin.) as he was born when his father was one hundred years old. And he was thirty years old when he descended to Egypt. That is one hundred and thirty. “One silver basin” – it is a basin, it is a goblet, corresponding to Joseph, who assessed the righteousness of his brothers regarding Benjamin by means of the goblet. When Joseph saw that Judah sacrificed himself on behalf of Benjamin, he recognized his brothers’ righteousness and made himself known to them. Because Joseph would drink wine [yayin], whose numerical value is seventy, (Yod – 10; yod – 10; nun – 50; which sum to 70.) from the goblet, therefore, the weight of the basin was “seventy…in the sacred shekel.” “Both of them full” – both of them were equal, Joseph and Benjamin, as the Tabernacle was established in Joseph’s portion in Shilo, and the Temple in Benjamin’s portion in Jerusalem. That is, “high-quality flour mixed with oil as a meal offering.” “One gold ladle of ten shekels, filled with incense” (Numbers 7:62). “One gold ladle of ten shekels, filled with incense” – corresponding to ten sons that Benjamin had when he descended to Egypt, as it is stated: “The sons of Benjamin: Bela, and Bekher, [and Ashbel, Gera, and Naaman, Eḥi, and Rosh, Mupim, and Hupim, and Ard]” (Genesis 46:21), and they were all righteous. That is, “filled with incense.” “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:63). “One goat as a sin offering” (Numbers 7:64). “One young bull, [one ram, one lamb]” – these are three species of burnt offering corresponding to the three times that the Temple is built in his portion: one in the era of Solomon, one in the era of those who ascended from the exile, and the third, in the Messianic Era. “One goat as a sin offering” – it corresponds to the structure that Herod built, which was built by a sinful king, and whose construction served as atonement for him for having killed the Sages of Israel. (See Bava Batra 4a.) “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Avidan son of Gidoni” (Numbers 7:65). “And for the peace offering, two bulls” – corresponding to two kings who emerged from Benjamin, Saul and Ish Boshet. Alternatively, it corresponds to the two redeemers who emerged from him, Mordekhai and Esther. “Five rams, five goats, five lambs in their first year” – there are three species, five of each, corresponding to the three advantages of five each that Benjamin received; they were: “Benjamin’s gift was five times greater that the gifts of all of them” (Genesis 43:34). “To Benjamin he gave three hundred pieces of silver, and five changes of garments” (Genesis 45:22). The third, this is Mordekhai, who was from Benjamin, and who was privileged to don five royal garments, as it is stated: “Mordekhai went out from before the king in royal garments of sky-blue and white, with a great golden crown, and a cloak of fine linen and purple wool” (Esther 8:15). “This was the offering of Avidan…” – since he presented the offering in this order, the Holy One blessed be He began lauding his offering: “This was the offering of Avidan…”

Bereshit Rabbah 92:5

“He asked them regarding their wellbeing, and he said: Is all well with your father? Is the elder whom you mentioned still alive?” (Genesis 43:27). “They said: All is well with your servant, with our father, he is still alive; they bowed, and they prostrated themselves” (Genesis 43:28). “He asked them regarding their wellbeing…They said: All is well…” – Rabbi Ḥiyya Rabba saw a certain Babylonian: He said to him: ‘How is Father?’ (Rabbi Ḥiyya lived in the land of Israel and his father lived in Babylonia. ) He said to him: ‘Your mother inquired after you.’ He said to him: ‘I said this to you and you said that to me?’ He said to him: ‘One asks about the living, and one does not ask about the dead.’ So, “is all well with your father?” – this is Jacob; “the elder that you mentioned” – this is Isaac. “They said: All is well with your servant, with our father.” (They answered about Jacob, who was alive, but not about Isaac, who was not.) “He lifted his eyes and saw his brother Benjamin, his mother's son, and he said: Is this your youngest brother whom you mentioned to me? He said: God be gracious to you, my son” (Genesis 43:29). “He lifted his eyes, and saw…” – Rabbi Binyamin said: Because we have heard grace [mentioned] regarding the eleven tribes, (Jacob said of them: “The children with whom God has graced your servant” (Genesis 33:5). Binyamin had not yet been born at that time. ) but did not hear grace regarding the tribe of Benjamin. Where did we hear it? We heard it here: “God be gracious to you, my son.” “Joseph hurried, because his mercy was aroused toward his brother and he sought to weep; he entered the chamber, and wept there” (Genesis 43:30). “They sat before him, the firstborn according to his seniority, and the younger according to his youth, and the men wondered to one another” (Genesis 43:33). “Joseph hurried…They sat before him…” – he took the goblet and created the false impression that he was smelling the goblet. He said: ‘Judah, who is king, sits at the head. Reuben who is the firstborn, will sit alongside him,’ and likewise regarding them all. He said: ‘I have no mother and Benjamin has no mother, when his mother bore him, she died. Therefore, let him come and place his head alongside mine.’ That is why, “the men wondered…” “He gave gifts from before him, and Benjamin's gift was five times greater than the gifts of all of them. They drank, and became inebriated with him” (Genesis 43:34). “He gave gifts from before him…” – Joseph gave him, Asenat gave him, Manasseh gave him, Ephraim gave him, and [he received] his portion with his brothers. That is what is written: “Benjamin's gift was five times greater than the gifts of all of them.” “They drank, and became inebriated with him” – with him, they drank, but other than with him, they did not drink, as Rabbi Levi said: All twenty-two years that he did not see them, he did not taste the taste of wine. They, too, did not taste the taste of wine until they saw him. That is what is written: “They drank, and became inebriated with him” – with him, they drank, but other than with him, they did not drink.

Bereshit Rabbah 98:20

“His bow [kashto] sat firm [be’eitan], and the arms of his hands were golden, by the hands of the mighty One of Jacob, from there, from the Shepherd of the stone of Israel” (Genesis 49:24). “His bow sat firm” – this is Aksilo, which produces during the sign of Sagittarius. (Aksilo – until [ad] Kislev) Rabbi Yoḥanan said: Who caused you to be rejected from the mighty ones [ha’eitanim]? (That you are not included as one of the patriarchs (Maharzu; cf. Matnot Kehuna, Etz Yosef). ) It is the passion [kashyut] that you experienced with your master’s wife. (This is according to the opinion that initially Joseph wished to consort with her.) Rabbi Shmuel bar Naḥman said: The bow was drawn until taut and was then loosened. (Joseph experienced arousal for Potifar’s wife but then subdued his passion and became relaxed once again. ) That is what is written: “His bow [kashto] sat firm” – his passion [kashyuto]. “And the arms [zero’ei] of his hands were golden [vayafozu]” –Yitzḥak said: His seed [zaro] scattered [nitpazeru[ and emerged through his fingernails. “From the God of your father, and He shall help you, and the Almighty, and He shall bless you; blessings of the heavens above, blessings of the depths lying beneath, blessings of breasts and of womb” (Genesis 49:25). “By the hands of the mighty One of Jacob” (Genesis 49:24) – Rav Huna in the name of Rav Matana: He saw the image of his father’s face, and it cooled his blood. Rabbi Menaḥama said in the name of Rabbi Ami: He saw the image of his mother’s face, and it cooled his blood. “From there, from the Shepherd of the stone of Israel” (Genesis 49:24) – he saw the stone of Israel, (A reference to his mother, Rachel, who was the cornerstone of the home of Jacob, i.e. Israel (Matnot Kehuna). ) and it cooled his blood. Who caused this? “From the God of your father.” “Above [me’al]” – this is Azkarot that is in Baal. (The reference is to a location of high altitude at the edge of the border of the territory of Joseph in the Land of Israel (Etz Yosef). ) “Lying beneath” – this is Beit She’an, in Beit HaSherai. (A low-lying area in the territory of Joseph. Both Azkarot and Beit She’an had excellent produce (Etz Yosef; cf. Rabbi David Luria). ) “Blessings of breasts and of womb” – Rabbi Luleyani ben Turin in the name of Rabbi Yitzḥak: He blessed him with the offspring of animals. You [must] say [so]: Go out and see, whose udder is in the place of its womb? You find it only in an animal. Rabbi Abba bar Zutera said: Come and see to what extent our patriarch Jacob was fond of Rachel. Even when he came to bless her son, he made him secondary to her: “Blessings of breasts and of womb” – may the breasts that nursed this one and the womb that produced this one be blessed. “The blessings of your father surpass the blessings of my parents until the edge of the eternal hills; they shall be on the head of Joseph, on the head of the elect among his brothers” (Genesis 49:26). “The blessings of your father” – those who taught me and those who conceived me. “Until the edge [taavat] of the eternal hills [givot olam]” – what the hills of the world [givot olam] (The patriarchs.) desired [nitavu]. “They shall be on the head of Joseph” – here it says “they shall be,” but elsewhere it says: “It shall come [tavota] [upon the head of Joseph]” (Deuteronomy 33:16). Rabbi Abba bar Kahana said: You will eat its produce [tevuata] in this world, and the principal is intact for the World to Come. “On the head of the elect [nezir] among his brothers” – as his brothers distanced him and caused him to be isolated [nazir]. (The term nazir can mean separating, or something that is separated (see, e.g., Leviticus 22:2; Isaiah 1:4), and so too, Joseph was separated from his brothers. ) Rabbi Yitzḥak of Migdal said: You are the crown of your brothers. Rabbi Levi said: He was an actual nazirite, as Rabbi Levi said: All twenty-two years that he did not see his brothers, he did not taste the taste of wine. They, too, did not taste wine until they saw him. That is what is written: “They drank and became intoxicated with him” (Genesis 43:34) – with him they drank; without him they did not drink.

Midrash Mishlei 1:9

[9] "If they say, 'Come with us, let us lie in wait for blood; let us lurk secretly for the innocent without cause'" - These are the brothers of Joseph, who were lurking and saying, 'When will the end come, and we will kill him?' And when he came to them, they began to say to one another, 'This is the hour; this is the season,' and the Divine Presence (Shechinah) was jesting and saying, 'Woe to them for the blood of this righteous one.' Therefore, it is said, "We will lurk secretly for the innocent without cause." And of them all, none wanted to save him except Reuben, as it is said, "Reuben heard, and he saved him from their hand." He said to them, 'Come, and I will give you advice,' They said to him, 'What advice are you giving us?' He said to them, 'Let us throw him into the pit while he is alive, and our hand will not be upon him,' From where [do we learn this]? As it is stated: (Proverbs 1:12): "We will swallow them up alive as the grave, and whole, as those that go down into the pit" - that he went down to the pit in his innocence, and he did not know what they were going to do to him. Rabbi Levi ben Zavdai said: "Who lowered [Joseph] into the pit from among all his brothers? You must say it was Simeon and Levi, as it is said (Genesis 49:6), 'Into their council let my soul not enter.' But Reuben intended to save him and return him to his father, as it is said (Genesis 37:22), 'That he might save him from their hand, to restore him to his father.' (Genesis 37:29): 'And Reuben returned to the pit' - where was he? Rabbi Judah and Rabbi Nehemiah [disagreed]: Rabbi Judah said, 'The burden of the household was thrust upon him, and as soon as he was free from his burden, he came and looked into the pit and did not find him. This is the meaning of "And Reuben returned to the pit, and behold, Joseph was not in the pit, and he tore his clothes."' Rabbi Nehemiah said, 'He was occupied in his sackcloth and fasting over the incident that occurred, and he did not turn [from it], and as soon as he was free from his sackcloth and fasting, he came and looked into the pit and did not find him, as it says "And Reuben returned to the pit, etc." ' Not only that, but once they sold him, the Divine Presence (Shechinah) mocked them and said to them (Isaiah 55:8), 'For my thoughts are not your thoughts, etc.,' not with the thought that you think, 'nor your ways my ways,' and not in the way that you say, for if there were not a decree from before Me, your counsel would be nothing. (Proverbs 1:13): 'All precious substance shall we find, our houses shall be filled with spoil' - this is the sale of Joseph, who was a precious son to his father, as it is said (Genesis 37:3), 'For he was the son of his old age,' he was found to sustain them, as it is written (Genesis 45:5), 'For God sent me before you to preserve life.' 'Our houses shall be filled with spoil' - that they filled their houses with silver and gold from Joseph's treasures. Rabbi Joshua ben Levi said: The ten martyrs were drawn [to their deaths] only by the sin of selling Joseph. Rabbi Avin said: You must say that ten were exacted from every generation, and still, that sin persists. (Proverbs 1:14): 'Your lot shall be cast among us' - when Joseph sat down, he took the key and was calling out: Reuben, Simeon, Levi, Judah, Issachar, Zebulun - they are sons of one mother, let them come and sit; Dan and Naphtali - they are sons of one mother, let them come and sit; Gad and Asher - they are sons of one mother, let them come and sit; and he went back and hit with the key and said: Benjamin is an orphan, and I am an orphan, it is fitting for an orphan to sit with an orphan, 'One purse shall be ours' - for they all ate at one table at the banquet. How did he do it? He gave each one one portion, and to Benjamin five portions, how? He took his portion, and Benjamin's portion, and Ephraim's portion, and Manasseh's portion, and the portion of Asenath, Joseph's wife, and gave it to Benjamin, as it is said (Genesis 43:34): 'And he took and sent portions to them from before him, but Benjamin's portion was five times as much as any of theirs, and they drank and were merry with him.' Rabbi Shmuelai said in the name of Rabbi Isaac from Magdala: From the day that Joseph separated from his brothers he did not taste the taste of wine until that day, as it is written (Genesis 49:26), 'And the crown of the head of his brothers' Nazirite.' Rabbi Yosei bar Hanina said: They also did not taste the taste of wine, as it is said, 'And they drank and were merry with him.' Another explanation, 'Your lot shall be cast among us' - this is the Torah, which was the lot of the Holy One, Blessed be He, and given to Israel; 'One purse shall be ours' - at the time when they stood at Mount Sinai and said (Exodus 24:7), 'All that the Lord has spoken we will do and we will hear.'"

Sefer HaYashar (midrash), Book of Genesis, Miketz 22

And after this Joseph turned unto his brother Benjamin to speak with him. And Benjamin was ‎still sitting upon the throne before Joseph. And Joseph said unto him: Hast thou any children? ‎And he said: Thy servant hath ten sons, and these are their names: Bela, and Becher, and ‎Ashbal, and Gera, and Naaman, and Achi, and Rosh, and Mupim, and Chupim, and Ord, and I ‎called their names after my brother whom I have not seen. And Joseph commanded and they ‎brought before him the charts of the stars whereby Joseph knew all the future things, and ‎Joseph said unto Benjamin: I have heard that the Hebrews know all things of wisdom, art thou ‎able to understand anything in this? And Benjamin said: Thy servant is acquainted with all ‎wisdom that my father taught me. And Joseph said unto Benjamin: Look then into this ‎instrument, and ascertain where thy brother Joseph is in Egypt, of whom you said he had been ‎brought down into Egypt. And Joseph looked through that instrument at the celestial map of ‎the stars, and he studied it to know where his brother was. And Benjamin divided all the land ‎of Egypt into four quarters, and he found his brother Joseph to be sitting before him upon the ‎throne, and Benjamin was greatly astonished. And Joseph saw the astonishment of his ‎brother and he said unto Benjamin: What seest thou and what astonisheth thee so. And ‎Benjamin said unto Joseph: I see through this thing, that my brother Joseph sitteth here with ‎me upon the throne. And Joseph said unto him: I am really thy brother Joseph, but do not ‎reveal this thing unto thy brothers. Behold I will send thee away with them. And when they ‎are gone, I will command to have them brought back unto the city. And I will take thee away ‎from them. And if they jeopardize their lives in fighting for your sake then I will be convinced ‎that they have repented of what they had done unto me, and I will make myself known unto ‎them. And if they abandon thee, then I will take thee, and thou shalt dwell with me, and I will ‎fight with them and then let them go without making myself known unto them. At that time ‎Joseph commanded the steward of his house to fill their sacks with food and to put every ‎man’s money into his sack, and to place the silver cup into the sack of Benjamin, and to give ‎them provision for their way. And it was done unto them so. And it was in the morning the ‎men arose early and they lifted the corn upon their asses and they went their way with ‎Benjamin and with their brother Simeon towards the land of Canaan. And when they were ‎gone out of the city, and not yet far off, Joseph said unto his steward: Up, follow after the ‎men, before they are at a great distance from Egypt, and say unto them: Wherefore have ye ‎stolen the cup of my master? And Joseph’s steward rose up and followed them and he ‎overtook them, and he spoke unto them all the words of Joseph. And when they heard these ‎words their anger was greatly aroused, and they said: With whomsoever the cup of thy master ‎be found both let him die and we likewise will be slaves unto you.

Mishnah

In Mishnah Makkot 3:2, those liable to receive lashes include individuals who eat sacrificial food while ritually impure, consume forbidden fats or blood, partake in offerings beyond their designated time, eat leavened bread on Passover, perform forbidden actions on Yom Kippur, and consume unslaughtered or impure animals. Rabbi Shimon and the Rabbis disagree on the minimum amount of untithed produce one must eat to be liable for lashes. In Mishnah Shabbat 23:2, one may count guests from memory but not from a written list, and may draw lots for portions as long as they are equal in size. Priests may cast lots for sanctified foods on a Festival, but not for specific portions.

Mishnah Makkot 3:2

The mishna continues enumerating those liable to receive lashes: A ritually impure person who ate sacrificial food and one who entered the Temple while ritually impure. And one who eats the forbidden fat of a domesticated animal; or blood; or notar, leftover flesh from an offering after the time allotted for its consumption; or piggul, an offering invalidated due to intent to sprinkle its blood, burn its fats on the altar, or consume it, beyond its designated time; or one who partakes of an offering that became impure, is flogged. And one who slaughters a sacrificial animal or sacrifices it on an altar outside the Temple courtyard, and one who eats leavened bread on Passover, and one who eats on Yom Kippur and one who performs labor on Yom Kippur, and one who blends the anointing oil for non-sacred use, and one who blends the incense that was burned on the altar in the Sanctuary for non-sacred use, and one who applies the anointing oil, and one who eats unslaughtered animal or bird carcasses, or tereifot, which are animals or birds with a condition that will lead to their death within twelve months, or repugnant creatures, or creeping animals, is liable to receive lashes. If one ate untithed produce, i.e., produce from which terumot and tithes were not separated; or first-tithe produce whose teruma of the tithe was not taken; or second-tithe produce or sacrificial food that was not redeemed; he is liable to receive lashes. With regard to the measure for liability for eating forbidden food, the mishna asks: How much does one need to eat from untithed produce and be liable to receive lashes? Rabbi Shimon says: If one ate any amount of untithed produce he is liable to receive lashes. And the Rabbis say: He is liable only if he eats an olive-bulk, which is the minimum measure characterized as eating. Rabbi Shimon said to them: Do you not concede to me with regard to one who eats an ant of any size that he is liable to receive lashes? The Rabbis said to Rabbi Shimon: He receives lashes for eating an ant of any size due to the fact that it is an intact entity in the form of its creation, and that is what the Torah prohibited. Rabbi Shimon said to them: One kernel of wheat is also in the form of its creation, and therefore one should be liable to receive lashes for eating any intact entity.

Mishnah Shabbat 23:2

One may count his guests who are coming to his meal and his appetizers, as long as he does so from memory; but one may not read them from a written list, the reason for which will be explained in the Gemara. A person may draw lots with his children and family members at the table on Shabbat, in order to determine who will receive which portion, as long as he does not intend to set a large portion against a small portion in such a lottery. Rather, the portions must be of equal size. And one may cast lots among the priests for sanctified foods on a Festival, but not for the specific portions.

Quoting Commentary

Rashi explains that presents from the king's palace are mentioned in II Samuel 19:43:2, while Rashbam discusses the meaning of "beautiful, first-rate bread" in Exodus 25:30:1. Rashbam also compares the gifts given to Binyamin in Exodus 39:32:1 and Numbers 16:15:1 to those given to other brothers. Radak interprets receiving a blessing from the Lord in Psalms 24:5:1 as taking a blessing, similar to Genesis 43:34. Rashi compares Hosea 1:6:2 to Genesis 43:34, while Da'at Zekenim discusses the jealousy caused by gifts given by Yaakov and Joseph in Genesis. Chizkuni interprets the word "gift" in Genesis 4:7:1 and Bartenura explains the redemption of Second Tithe in Mishnah Makkot and Maaser Sheni using references to Genesis 43:34.

Bartenura on Mishnah Maaser Sheni 3:9:3

יפדה – of Second Tithe that was defiled, we redeem it even in Jerusalem, as it is written (Deuteronomy 14:24): “[Should the distance be too great for you,] should you be unable to transport them….” And there is no שאת/transport other than food, as it is written (Genesis 43:34): “Portions were served them from his table; [but Benjamin’s portion was several times that of anyone else]…”.

Bartenura on Mishnah Makkot 3:2:5

ומעשר שני שלא נפדה – Second Tithe that became defiled and even if he is in Jerusalem, it is prohibited to eat it until it is redeemed, but a person who eats it in Jerusalem while it is not yet redeemed, is flogged. And its explicit prohibition is from (Deuteronomy 26:14): “I have not cleared out any of it while impure,” whether I am defiled and it is ritually pure, whether I am ritually pure and it is ritually impure. And from where do we learn that Second Tithe which was defiled – that we redeem it in Jerusalem? As it states (Deuteronomy 14:24): “…should you be unable to transport them,” is explained as you are unable to eat it, as it is written (Genesis 43:34): “Portions were served them from the table…”

Chizkuni, Genesis 4:7:1

הלא אם תיטיב שאת, the word שאת is to be understood as: “gift.” In other words, G-d promises Kayin a reward if he would change his attitude. The word appears in this sense in Genesis 43,34, where Joseph offers his brothers gifts. G-d is telling Kayin that when he will offer Him another offering, based on his changed attitude, it will be gratefully received by Him. On the other hand, if he will not change his attitude, he will find that Satan will constantly try to lead him into committing further sins. The whole sentence is a condensed version of G-d’s message to Kayin. Basically, G-d warns Kayin that words are not enough to rehabilitate himself, but that actions must reflect such words. Such verses, i.e. condensed versions, occur again, for instance in Genesis 4,15, כל הורג קין, “anyone daring to kill Kayin,” etc. The second half of the verse has been intentionally omitted as the first half makes its meaning clear. Compare also Samuel II 5,8, where David implies a reward for soldiers defeating the Jebusites in possession of the city of Jerusalem. [It was a most dangerous mission, considered as “mission impossible.” Ed.]) A different exegesis: G-d warned Kayin that if he were able to suppress his plan to kill his brother due to his jealousy, He could find it in His heart to reward him for his sin (of offering a sacrifice consisting of inferior produce). The word שאת being interpreted in the same manner as נושא עון, “downgrading a sin,” (Exodus 34,7). G-d added that if Kayin would not restrain his evil urge he would be punished for this. חטאת, “a punishable sin.” We find an example of this in Samuel I 28,10. (King Shaul who wished to speak to the spirit of Samuel, reassuring the witch that she would not commit a punishable sin by calling him from beyond the grave). If you (Kayin) were to say that Hevel is at liberty to flee and thus escape (Kayin’s) wrath, G-d explains to him that seeing that Hevel is his brother and has brotherly feelings for him, he would never dream, of having to escape to save his life from a murderous brother. [Very novel interpretation of ואליך תשוקתו. Ed.] If, on the other hand, you were to argue that Hevel being physically stronger than he, he would not have to fear you, G-d says that he, Kayin, would find means of neutralising Hevel’s physical strength, i.e. ואתה תמשול בו. In the ensuing conversation between the two brothers, Kayin told him that he would play the role of the senior brother, something that Hevel was not willing to accept. As a result of this, Kayin determined to kill him, losing no time to carry out his desire.

Da'at Zekenim on Genesis 48:22:1

ואני נתתי לך, “I have given (allocated) to you;” Rabbi Moshe raises the point that Yaakov was directly responsible for fuelling jealousy between the brothers, commencing already with giving his son Joseph a garment that was visibly more expensive than those worn by his brothers. On account of this error in judgment, the whole family descended to Egypt, only to become enslaved for hundreds of years after initially having been welcomed there. (Compare Talmud, tractate Shabbat folio 10) We must also marvel that Joseph followed in his father’s footsteps by giving his full brother Binyamin far more valuable gifts than he gave to his other brothers (Genesis 45,22). In order to answer these questions we must remember that what Yaakov gave to Joseph was done while he was relatively young and immature, younger than 17 years old, an age at which Ishmael in Genesis 21,14 has still been described by the Torah as a ילד, “a child;” at that time the brothers who were jealous of him had reason to be so. What had he done to deserve preferential treatment by his father? Now that his dreams had come true, not only did they not feel jealous of him, but they were grateful and proud of his achievements. Moreover, they had become economically dependent upon him. Even if he had not treated them well, they were legally obligated to honour him on account of his position. If he gave Binyamin more gifts, that was easily explained by the fact that he was his only full brother. However, what bothers me is that at a time when he had not yet revealed to the brothers who he was, (Genesis 43,34) the brothers of Binyamin must have asked themselves for the reason that this ruler of Egypt who had –according to their assumption- never previously laid eyes on Binyamin, should have given him five times as much as he gave to them. Surely, this would have aroused the other brothers’ jealousy of Binyamin. However, the brothers found a reason for this also, as they considered it as Joseph compensating Binyamin for having insisted that he make the journey to Egypt just because he had not trusted the brothers’ statement that he even existed. Furthermore, I believe that Joseph, already at that point, had decided to reveal his true identity. He was certain that as soon as they would find out that he, Joseph, was a full brother of Binyamin, they would not begrudge him the additional gifts. Some commentators explain the words: שכם אחד, in our verse, the extra portion of ancestral parts of the land of Israel, allocated by Yaakov to Joseph, as referring to the grave in that city in which the remains of Joseph would be interred after the Israelites taking over that country. (Compare Joshua 24,32) The matter can be compared to a parable of thieves who had robbed the owner of a vineyard of a full casket of wine when they were found out by the owner. That owner asked the thieves to do him one favour; seeing that they had already emptied the casket of its contents he asked them to at least return the empty casket to him. Joseph had been sold in Sh’chem. The time had come to at least bring his remains back there. (Compare B’reshit Rabbah, 85,3).

German Commentary on Mishnah Shabbat 23:2:7

aber nicht über die Gaben. Die man nach aufgehobener Tafel seinen Gästen (ביצה V. 7. — Gen. 43, 34 משאת genannt) oder bei Festlichkeiten seinen Freunden (Ester 9,19; ביצה I. 9.) zu verteilen pflegte.

Radak on Psalms 24:5:1

Such an one shall receive a blessing from the Lord, And righteousness from the God of his salvation: – Shall receive (ישׂא), i.e. shall take (יקח), as (Ruth 1:4), "And they took (וישׂאו) them wives." A blessing on the analogy of (2 Kings 5:15), "Take now a blessing (present) from thy servant." Or (the) interpretation may be, One shall take to him (a blessing), as (Gen. 43:34), "Messes from before him were taken to them" They who go up into the House of the Lord shall receive a blessing from the Lord, because He will give them His blessing and righteousness, and save them from all trouble, and this is from the God of his salvation.

Rashbam on Exodus 25:30:1

לחם פנים, according to the plain meaning of the text the word פנים means that the quality of the bread was such that it was fit to be served, to be displayed for approval to ministers and kings. In other words: “beautiful, first rate bread.” Compare Leviticus 24,5 “take choice flour and bake of it twelve loaves, etc.” Other verses in which gifts are associated with the expression פנים are found in Genesis 43,34 וישא משאת מאת פניו אליהם, “He served portions to them from his (Joseph’s, the viceroy) table.” Clearly a reference to the choicest which was served in the palace. In Samuel I,1,5 similar language is used to describe Elkanah giving his childless wife Channah the choice portion of the meal, apparently from the bowl placed before her husband. The master of the house is always given the best and choicest. Seeing that we are told that G’d had sealed her womb, but that her husband loved her best in spite of this, it is clear that he did what he could to pamper her as compensation for her grieving that she had not been able to provide her husband with children.

Rashbam on Exodus 39:32:1

ותכל, the construction of this word parallels Genesis 43,34 ותרב, where the Torah describes the gift Joseph gave to his brother Binyamin as being larger than the ones he gave to his other brothers.

Rashbam on Numbers 16:15:1

אל תפן; the word תפן is derived from the root פנה, as in Genesis 43,34 ותרב משאת בנימין “Binyamin’s gift was more substantial,” after the Torah first described Joseph giving gifts to the other brothers, but introducing Binyamin’s gifts with the words מאת פניו, indicating a “turn around” by treating Binyamin differently than the other brothers. We must view the expression אל תפן as אל תפנה, seeing the vowel pattern under the letters תפ are tzeyreh followed by segol. If the Torah had written אל תפן with the vowel pattern segol, segol, it would have been tafneh, i.e. a causative mode “do not bring about a change.”

Rashi on Hosea 1:6:2

but I will mete out their portion to them I will mete out to them the portion of their cup and their deed. This expression is like (Gen. 43:34), “And he gave out portions (וַיִּשָּׂא מַשְׂאֹת).”

Rashi on II Samuel 19:43:2

Have any presents. As we find, "A present". (Bereishis 43:34.) A present from the king's palace.

Talmud

Rabbi Yosei suggests Joseph's brothers did not drink wine until they were with him. The Gemara concludes that carrying refers to eating and second-tithe produce can be redeemed in Jerusalem. Second-tithe produce that becomes impure can also be redeemed in Jerusalem. Rebbi Tanhum bar Ilai explains how sacrifices can be brought with tithe money. The Gemara explains that ritually impure second-tithe produce can be desacralized in Jerusalem.

Bava Metzia 53b:1

even in Jerusalem, although ritually pure second tithe cannot be desacralized in Jerusalem? It is as it is stated: “For you are unable to carry [se’et] it…and you shall turn it into money, and bind up the money in your hand” (Deuteronomy 14:24–25). And se’et means nothing other than eating, as it is stated: “And he took portions [masot] from before him” (Genesis 43:34). Since ritually impure second-tithe produce may not be consumed, Rabbi Elazar holds that one may desacralize it even if it had been brought into Jerusalem.

Jerusalem Talmud Chagigah 1:3:2

HALAKHAH: Rebbi Tanhum bar Ilai in the name of Rebbi Yose ben Ḥanina: So answer the House of Shammai to the House of Hillel: May any obligatory sacrifice come from tithe (It is implied in Halakhah 2 that the 1 and 2 oboloi required in Mishnah 2 must be profane money.) ? They said to them, if it were a weekday, could he not bring one from profane money and add the tithe money? And here he brings one from profane money and adds tithe money (Also on the holiday.) . From where that one may add [tithe money]? Rebbi Yose ben Ḥanina said, it is said here measure (Deut. 16:10, referring to the holiday of Pentecost which has no intermediary days. The root of the word is taken (with many moderns) to be נשׂא.) , and it is said there, for you cannot carry it (Deut. 14:24, referring to Second Tithe; same root.) . Since carrying mentioned there refers to tithe, so also here tithe. Rebbi Eleazar said, it mentions joy here and it mentions joy there (“Joy” as commandment to enjoy meat is repeatedly mentioned for holidays in Deut. 16, and referring to Second Tithe in Deut. 14:26.) . Since joy mentioned there refers to tithe, so also joy mentioned here refers to tithe. Could not all of them be brought from tithe money? Ulla bar Ismael said, it is said here measure and it is said there, the gift for Benjamin exceeded (Gen. 43:34, same root.) . Since gift which is mentioned there refers to one as principal (The gift to every brother.) and the remainder addition, so also here one is principal and the remainder addition. Rebbi Yose ben Rebbi Abun said, are not the voluntary well-being offerings like the well-being offerings of the holiday? Why does he add those verses? (Why are those somewhat shaky derivations needed at all?) To tell you that for them one pushes aside the holiday (To justify the House of Hillel who in matters of well-being sacrifices treat full holidays on the same level as the intermediate days.) .

Makkot 19b:9

It is as Rabbi Elazar says: From where is it derived with regard to second-tithe produce that became impure that one may redeem it even in Jerusalem? It is derived as the verse states: “Because you are unable to carry it [se’eto], as the place is too far from you…and you shall turn it into money” (Deuteronomy 14:24–25). And se’et means nothing other than eating, as it is stated: “And portions [masot] were taken to them from before him” (Genesis 43:34), referring to gifts of food. Therefore, the phrase: You are unable se’eto, means: You cannot eat it, referring to a case where it is impure. The Torah states that in that case one may redeem the produce even if it is in Jerusalem, not at a distance.

Pesachim 36b:5

And it is derived by means of a verbal analogy that this carrying [se’et] is nothing other than eating, as it is stated: “And portions [masot] were taken to them from before him” (Genesis 43:34). In light of this parallel language, the Gemara understands the phrase “so that you are not able se’eto” to mean: So that you are not able to eat it. Like second-tithe produce that has not yet been taken into Jerusalem, second-tithe produce in the capital that cannot be eaten due to ritual impurity can be redeemed and taken out of the city. Consequently, second tithe can indeed be considered food that may be eaten “in all of your habitations.”

Sanhedrin 112b:15

The Gemara challenges: And let him redeem it in Jerusalem, as Rabbi Elazar says: From where is it derived with regard to second-tithe produce that became impure, that one may redeem it even in Jerusalem? As the verse states: “And if the way is too long for you so that you are unable to carry it [se’eto]…and you shall turn it into money” (Deuteronomy 14:24–25). And se’et means nothing other than eating, as it is stated: “And he took portions [masot] from before him” (Genesis 43:34), indicating that second-tithe produce that cannot be eaten, whether due to the distance from Jerusalem or due to its impurity, may be redeemed. The Gemara answers: What are we dealing with here? It is not a case where the second-tithe produce became impure; rather, it is a case where an item purchased with second-tithe money became impure.

Shabbat 139a:13

Rabbi Yosei, son of Rabbi Ḥanina, said: Joseph’s brothers too did not sample the taste of wine during the intervening period, due to their remorse, as it is written: “And they drank and became drunk with him” (Genesis 43:34). By inference: Until now there was no drunkenness, as they abstained from drinking. And the other Sage, Rabbi Mallai, holds: It was drunkenness of which there was none; however, there was drinking on the part of the brothers during the intervening years.

Targum

Benjamin's portion at the meal with Joseph was five times larger than the others', consisting of one portion from himself, one from his wife, and two from his two sons. They all drank and became intoxicated, as they had not drunk wine since being separated from Joseph. (Targum Onkelos and Targum Jonathan on Genesis 43:34)

Onkelos Genesis 43:34

He had portions carried from before him to [before] them. Binyomin’s portions was greater than all of their’s—five times as much. They drank with him and became intoxicated.

Targum Jonathan on Genesis 43:34

And he sent portions from his table, and they set them forth from him before them. But Benjamin's portion was larger than the portions of any of them; five portions: one was his own portion one portion from himself, one from his wife, and two portions from his two sons. And they drank and were drunken with him; for from the day when they were separated from him they had not drunk wine, neither he nor they, until that day.

Genesis:44:1

וַיְצַ֞ו אֶת־אֲשֶׁ֣ר עַל־בֵּיתוֹ֮ לֵאמֹר֒ מַלֵּ֞א אֶת־אַמְתְּחֹ֤ת הָֽאֲנָשִׁים֙ אֹ֔כֶל כַּאֲשֶׁ֥ר יוּכְל֖וּן שְׂאֵ֑ת וְשִׂ֥ים כֶּֽסֶף־אִ֖ישׁ בְּפִ֥י אַמְתַּחְתּֽוֹ׃ 1 J Then he instructed his house steward as follows, “Fill the men’s bags with food, as much as they can carry, and put each one’s money in the mouth of his bag.
Joseph strategically tested his brothers' loyalty by placing his goblet in Benjamin's sack, leading to discomfort and confusion but without causing harm. The use of words like karab, naga‘, and nagash in the text indicate physical nearness and movement towards others. Judah's speech to Joseph was a plea for compassion, suggesting that the goblet incident was a test by Joseph. In Genesis 44:1, Onkelos and Targum Jonathan recount Joseph instructing his steward to fill the men's bags with grain and return their money.

Commentary

Joseph loaded his brothers' sacks with more grain than they were entitled to, placed their money back in their bags with their knowledge to avoid accusations of theft, and then strategically placed his own goblet in Benjamin's sack to test their loyalty and brotherliness towards Benjamin. The house steward was instructed to carry out these actions with precision, causing discomfort and confusion among the brothers but without causing them physical or financial harm. Joseph's actions were intended to lead to their atonement for past wrongs and to gauge their true feelings towards Benjamin.

Or HaChaim on Genesis 44:1:1

אמתחת הקטון מלא את אמתחות האנשים אכל…ואת גביעי תשים בפי. "Fill up the pouches of these men with food and place my goblet in the pouch of the youngest." We need to understand Joseph's motivations in all this. We can hardly assume that he wanted to cause his brothers anguish after he had invited them to his palace and had wined and dined them. Perhaps Joseph had three separate motivations. 1) He wanted that they should be able to atone for having stolen him at the time. By accusing them of theft they would feel the embarassment a thief feels when he has been found out. Once they experienced this feeling they could atone for the sale of Joseph. 2) He wanted to find out if the brothers would risk their lives for the freedom of Benjamin. This would enable him to gauge the degree of brotherliness they felt towards Benjamin. This in turn would enable Joseph to forgive them their sin against him. 3) He sent them a signal that there was somebody in the viceroy's palace who was thoroughly familiar with their past history. He had already made them curious about this on the previous day when he had seated them according to their respective ages at lunch (43,33).

Rabbeinu Bahya, Bereshit 44:1:1

כאשר יוכלון שאת, “as much as they were able to carry.” According to Nachmanides this means that Joseph provided them with far more grain that they were entitled to for the amount of money they had brought with them.

Rabbeinu Bahya, Bereshit 44:1:2-3

ושים כסף איש בפי אמתחתו, “and place each one’s money at the top of his feeding bag.” This time their money was replaced with their knowledge, as opposed to the first time. Had Joseph not advised the brothers that he was returning their money (at least the money they brought as substitution) they would have a valid excuse once the goblet would be discovered in Binyamin’s sack. Now that Joseph had proven that he dealt with the brothers in an above-board manner, they would not be able to claim that he had once before deceived them by planting something in their luggage. They were also aware that Joseph had loaded their beasts to the utmost capacity. Joseph might have argued that even this time the money which he put in their sacks was a gift from G’d, an argument that could not be used as applying to his goblet. If we were to assume that now too the money the brothers found in their sacks had been placed there without their knowledge, he might have argued that whereas the money was again a treasure their G’d had granted them, the same could not apply to his personal goblet. They would not be able to argue (successfully) with someone stronger than they. Remember that Egypt was a country in which there occurred many disturbances (compare Amos 3,9). In order to avoid becoming victims of muggers etc., the travelers who came to Egypt to buy grain entrusted their beasts, their sacks as well as their money, to the officials who would measure out the grain for their rations. The official would measure out grain for them in accordance with the amount of money they had deposited with him. The buyers would accept what was given to them without double-checking and thereby displaying distrust in the Egyptian government (based on Kohelet 8,4). The brothers therefore had good reason not to appear suspicious and to double-check what Joseph’s officials had done when filling their sacks.

Radak on Genesis 44:1:1

ויצו, all the matters described are quite clear to the reader. Joseph arranged this whole charade in order to discomfort the brothers and to make them feel afraid without actually causing them any harm, and not hurting them physically or even economically. He displayed great wisdom in what he did.

Ramban on Genesis 44:1:1

AS MUCH AS THEY CAN BEAR. I.e., more than they were entitled to for the money they had brought him.

Ramban on Genesis 44:1:2

AND PUT EVERY MAN’s MONEY IN HIS BAG’s MOUTH. That is, with their knowledge, for the house steward said to them, “My lord knows that he did you wrong, and he now wishes to make amends to you.” If he would do as he had done the first time, that is, [put the money in their bags] without their knowledge, they would have had a defense in the matter of the goblet, i.e., that the same thing happened to it as happened to the money. Instead, it was done with their knowledge, and they knew of the money just as they knew of the load, for they recognized that he had given them as much as they can bear. But if it were done without their knowledge, he might perhaps argue on their behalf that the money had come to them this time too on account of its having been hidden there, (It was inadvertently placed in the grain which was collected during the years of plenty, and it happened to be hidden in the grain purchased by Joseph’s brothers.) but such was not possible with the goblet. But, then, who can argue with one more powerful than himself? (See Ecclesiastes 6:10.) Know that on account of the very many buyers from all over Egypt, and the great confusion in the midst of it, those who came to buy would give their sacks and money to the seller, and he would measure grain for them according to the amount of money he found in the sacks. They in turn took the grain given to them, forasmuch as the king’s word hath power, (Ibid., 8:4.) and moreover, for he did his work honestly. (See II Kings 12:16.) It is for this reason that they took their closed sacks the first time, and even the second time they knew not what was in them.

Rav Hirsch on Torah, Genesis 44:1:1

(1-2) גביע, Becher. גבע, Hügel. Verwandt mit גבא: Ansammlung von Flüssigkeiten, Pfütze. גבא: einkassieren, einsammeln. Ebenso wie eine Stoffansammlung in die Tiefe, so auch von festen Stoffen in die Höhe: Hügel. גביע scheint nicht der Becher zu sein, aus dem man trinkt, sondern ein großes Gefäß, in welchem der Wein gemischt wird. Auch bei Pharao finden wir nicht גביע, sondern כוס פרעה in der Hand des Mundschenks. גביע entspricht mehr unserer Flasche. Verstärkt ist es קֻבעת und erklärt sich daher die Zusammenstellung: את קבעת כוס חמתי (Jesaias 51, 22). — Josefs Hausmeister muss ein rechtlicher Mann gewesen sein. Oben, wo er den Leuten etwas Freundliches leisten sollte, war er sofort bereit, und heißt es daher einfach (Kap. 43, V. 17.): ויעש האיש כאשר אמר יוסף. Hier aber, wo ihm der Auftrag wurde, einem unschuldigen Menschen die böseste Schikane zu bereiten, muß er wohl stutzig geworden sein, muss es kaum für Josefs Ernst gehalten haben; es gehörte Josefs gemessener Befehl dazu, daß er es ausführte; denn hier heißt es: ויעש כדבר יוסף אשר דבר.

Sforno on Genesis 44:1:1

ושים כסף איש בפי אמתחתו, and inform them about it, so that they will realise that I am trying to compensate them for the anguish to which I have subjected them.

Steinsaltz on Genesis 44:1

He commanded the one in charge of his house, saying: Fill the men’s sacks with food, as much as the sacks are able to carry, and place each man’s silver at the opening of his sack, as on the previous occasion,

Tur HaArokh, Genesis 44:1:1

כאשר יוכלון שאת, “as much as they could carry.” This means that Joseph gave them more than the rations allowed other purchasers.

Tur HaArokh, Genesis 44:1:2

וישם כסף איש בפי אמתחתו, “he placed the money of each brother at the top of his travel bag;” in full view of each one of them. He explained to them that his master was aware that they had been dealt with unlawfully and violently, and as compensation, he was returning their purchase money. If he had just put it back as he had done the first time they would have been able to argue when the goblet was found that this was merely a replay of what had happened to them the first time. Now they were aware that the money had been replaced, just as they were aware that their donkeys had been loaded with much more grain each than the first time they had come to Egypt. Their suspicions had therefore been laid to rest completely, and they would be dumbfounded when the goblet would turn up in Binyamin’s travel bag. This could not be explained away as a treasure that was left behind by someone.

Tze'enah Ure'enah, Miketz 93-95

“He instructed his house steward” [44:1]. He commanded his official to fill as much grain as the men could carry, more than the value of their silver. Joseph also ordered that their silver be put back into their sacks. The brothers should be told that the silver had been put in their sacks because the lord had suspected them of being spies. Joseph wants to apologize, that you should forgive him and therefore he is giving you the silver from the grain. (Ramban, Genesis, 44:1.) Ramban and Bahya write. If they would have put the silver in their sacks without their knowledge, and they would have also put the goblet in their sacks without their knowledge, then the brothers could have said, we did not steal the goblet. It came into our sacks without our knowledge. Therefore, Joseph commanded that the silver should be returned with the brothers knowledge, in the expectation that he would order that they should take the goblet from which Joseph himself drank out of at his table, and put it in Benjamin’s sack, without his knowledge. Therefore, Joseph commanded that the silver should be returned with the brothers knowledge, in the expectation that he will order that they should take Joseph’s own goblet, from which he drank at his table, and should put it in Benjamin’s sack without his knowledge. (Ramban, Genesis, 44:1; Bahya, Genesis, 44:1.) The goblet was a divided goblet. That is to say, one goblet would be put inside another goblet. Hizkuni asks a question. Why was the goblet put in Benjamin’s sack and not in another sack? The explanation is that Joseph thought, perhaps this is not Benjamin and the brothers had taken a strange young man and said that this was Benjamin. Therefore, Joseph ordered that the goblet should be put in Benjamin’s bag. If they would risk their necks for the sake of Benjamin, then Benjamin is their brother. (Hizkuni, Genesis, 44:2.)

Jewish Thought

The words karab, naga‘, and nagash can signify physical nearness or the approach of knowledge to an object. Examples of karab include drawing near a certain spot in Exodus 32:19 and 14:10. Naga‘ is seen in the contact of two bodies in Exodus 4:25 and Isaiah 6:7. Nagash is used to express moving towards another person in Genesis 44:1.

Guide for the Perplexed, Part 1 18:1

THE three words karab, “to come near,” naga‘, “to touch,” and nagash, “to approach,” sometimes signify “contact” or “nearness in space,” sometimes the approach of man’s knowledge to an object, as if it resembled the physical approach of one body to another. As to the use of karab in the first meaning, viz., to draw near a certain spot, comp. “As he drew near (karab) the camp” (Exod. 32:19); “And Pharaoh drew near (hikrib) (Exod. 14:10). Naga‘, in the first sense, viz., expressing the contact of two bodies, occurs in “And she cast it (va-tagga‘) at his feet” (Exod. 4:25); “He caused it to touch (va-yagga‘) my mouth” (Isa. 6:7). And nagash in the first sense, viz., to approach or move towards another person, is found, e.g., in “And Judah drew near (va-yiggash) unto him” (Gen. 44:1).

Midrash

Joseph was happy to see his brother Benjamin, who was like his mother. Joseph sent his brothers off in the morning because he feared they were like wild beasts at night. Rabbi Levi tells a story about an innkeeper who would rob travelers. Judah tried to justify the situation of the silver goblet found in Benjamin's sack, hinting that Joseph knew about it. The brothers questioned how to justify themselves regarding past actions, comparing it to the current situation. Joseph declared that only the one with the goblet would be his slave, causing confusion among the brothers.

Bereshit Rabbah 92:6

“He commanded the one in charge of his house, saying: Fill the men's sacks with food, as much as they are able to carry, and place each man's silver at the opening of his sack” (Genesis 44:1). “And place my goblet, the silver goblet, at the opening of the sack of the youngest, and the silver of his purchase of the grain. He did in accordance with the statement that Joseph had spoken” (Genesis 44:2). “Morning broke, and the men were dispatched, they and their donkeys” (Genesis 44:3). “He commanded the one in charge of his house…Morning broke...” Rabbi Levi said: There was an incident in the South (In the land of Judah.) regarding a certain innkeeper, who would rise and don his garments at night and he would say to those who were there: ‘Arise and go on your way, as I will arrange a caravan to accompany you.’ They would go out, robbers would meet them and plunder them, and they would come and divide [the spoils] with him. One time, Rabbi Meir went and was received there. [The innkeeper] arose and donned his garments and he said to him: ‘Arise and go on your way, as I will arrange a caravan to accompany you.’ He said to him: ‘I have a brother, and I am sitting and waiting for him.’ He said to him: ‘Where is he?’ He said to him: ‘In the synagogue.’ He said to him: ‘What is his name? I will go and call him.’ He said to him: ‘Ki tov.’ That entire night, that innkeeper shouted at the entrance of the synagogue: ‘Ki tov, Ki tov,’ but no one answered him. In the morning, Rabbi Meir rose and bridled his donkey in order to depart. The innkeeper said to him: ‘Where is that brother of whom you spoke?’ He said to him: ‘He has arrived: “God saw the light, that it was good [ki tov]”’ (Genesis 1:4).

Bereshit Rabbah 92:9

“Judah said: What shall we say to my lord, what shall we speak, and how shall we justify ourselves? God has revealed the iniquity of your servants; behold, we are my lord's slaves, both we, and he in whose possession the goblet was found” (Genesis 44:16). “Judah said: What shall we say to my lord?” – regarding the first silver; (The silver that had been returned to their sacks on their first trip to Egypt (Genesis 42:25–35). ) “what shall we speak?” – regarding the second silver; (The silver that was returned to their sacks on their second visit (Genesis 44:1). ) “how shall we justify ourselves?” – regarding the goblet. (Judah was hinting that just as it was Joseph who knew why the silver had been returned to their sacks, it was he who knew about the placement of the goblet in Benjamin’s sack (Etz Yosef). ) “What shall we say to my lord?” (This is now interpreted as a reference to God. ) – regarding the act of Tamar; “what shall we speak?” – regarding Bilha; “how shall we justify ourselves?” – regarding Dina. (In these instances, the brothers did not consider themselves to have sinned, yet their actions are recorded in the Torah in a manner that casts them in a negative light (Etz Yosef, citing Yad Yosef). ) “What shall we say?” to Father in the land of Canaan – regarding Joseph; “what shall we speak?” – regarding Simeon; “how shall we justify ourselves?” – regarding Benjamin. If we say to You that we sinned: It is revealed and known before You that we did not sin. If we say that we did not sin, “God has revealed [matza] the iniquity of your servants” (Genesis 44:16) – Rabbi Yitzḥak said: The creditor has found the opportunity to collect on his promissory note. Rabbi Yitzḥak said: Like one who draws everything [mematze] from the barrel and leaves it with its dregs. “He said: Far be it from me that I should do so; the man in whose hand the goblet was found, he shall be my slave and you, go up in peace to your father” (Genesis 44:17). “He said: Far be it from me…” – Rav Huna in the name of Rabbi Aḥa – he shook out his purple robe. (This was an expression of taking an oath, that he would not do so. He expressed that his royal garment should be empty, i.e. he should be stripped of his position of authority, if he were to do so (Yefeh To’ar). ) “The man in whose hand the goblet was found, he shall be my slave and you, go up in peace to your father” – they said to him: ‘This is peace that has been completely emptied of meaning.’ But the Divine Spirit was shouting: ‘[There will be] “Great peace for those who love Your Torah”’ (Psalms 119:165).

Midrash Tanchuma Buber, Miketz 13:1

(Gen. 43:29:) THEN HE (Joseph) RAISED HIS EYES AND SAW HIS BROTHER BENJAMIN, THE SON OF HIS MOTHER. He was happy that he was like his mother, for it is so written: THE SON OF HIS MOTHER. Immediately (in Gen. 44:1): THEN HE COMMANDED THE ONE WHO WAS OVER HIS HOUSE, SAYING: FILL THE MEN'S SACKS WITH FOOD…. He said to Manasseh (I.e., his son. So below, 10:17; see also Targum Pseudo-Jonathan, Gen. 44:1, which names Manasseh as Joseph’s steward.) (in Gen. 44:1-3): FILL THE SACKS < …. > AND < YOU SHALL PUT > MY GOBLET, THE GOBLET OF SILVER, < IN THE MOUTH OF THE SACK OF THE YOUNGEST >…. AT MORNING LIGHT THE MEN WERE SENT OFF. Why did he not send them away at night? Joseph said: If I send them away at night, there is no creature who could cope with them because they are like wild beasts. (In Gen. 49:9:) JUDAH IS A LION'S WHELP, (in Deut. 33:22): DAN IS A LION'S WHELP, (in Gen. 49:17): DAN SHALL BE A SERPENT, (in Gen. 49:21): NAPHTALI IS A HIND LET LOOSE, (and in Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF.

Quoting Commentary

Judah's lengthy speech to Joseph was a plea for compassion, appealing to Joseph's fear of God and mercy shown to them so far. Judah recounts bringing Benjamin to Egypt against their father's wishes due to famine, offering himself as a servant in Benjamin's place. The speech may have contained hidden hints that the goblet incident was a pretext by Joseph to test them, as suggested by the Rabbis.

Ramban on Genesis 44:19:1

MY LORD ASKED HIS SERVANTS. I know no reason for this lengthy speech of Judah in which he relates that which has already transpired between them. And that which the Rabbis, of blessed memory, have said in interpretation of Judah’s words: (Bereshith Rabbah 93:5, quoted here by Rashi.) “Is this the ‘setting your eyes upon him’ to which you referred when you said, That I may set mine eyes upon him?” (Verse 21 here.) — does not make it a valid argument, for a ruler who commands that a person be brought before him does not do so on condition that he be freed from the consequences of the evils he would commit, and the more so for a theft in which the goblet from which he drinks was stolen from the king’s house. And originally he had favorably cast his eyes upon Benjamin, greeting him by saying G-d be gracious unto thee, my son, (Above, 43:29.) and he made all a party before him in the palace in Benjamin’s honor, and he gave them presents (Ibid., Verse 34.) and gave them corn as much as they can bear (Ibid., 44:1.) in excess of the money they had brought him, as I have explained, and what else was he to do for him! It therefore appears to me, in line with the plain meaning of Scripture, that Judah’s words are nought but supplications to bestir Joseph’s compassion, for Judah thought that he was a man who fears G-d, as he had told him, (Ibid., 42:18.) and since he had conducted himself mercifully towards them in the manner of one who fears sin, by consoling them for the trouble he had caused them. (Ibid., 43:23.) And this is the purport of the story. Judah said to him: “As a consequence of my lord’s inquiry, we were forced to tell you about this brother of ours, and we also did not consent to bring him down before you as you commanded at first, but we said that the lad cannot leave his father. (Verse 22 here.) However, at the peril of our lives, because of the burning heat of famine, (Lamentations 5:10.) we brought him, for you said, Ye shall see my face no more. (Verse 23 here.) But our father did not want to listen and permit us to return to buy a little food until we were all in danger, and then he consented with fear and worry. But now when he seeth that the lad is not with us, (Verse 31 here.) he will die in bitterness of soul. (Job 21:25.) Therefore, let my supplication, I pray thee, be presented before thee, (Jeremiah 37:20.) to have pity upon us and the aged father, and take me in place of the lad as a permanent servant, for I am better than he, and it shall be righteousness unto thee.” (Deuteronomy 24:13.) This is the purport of the entire section. It is possible that the expression, and thy servants will bring down the gray hairs of thy servant our father, (Verse 31 here.) is a euphemism out of respect [for Joseph, and Judah’s intent was to say], “and you will bring down the gray hairs of thy servant our father.” Similarly, But this thing brings sin upon thy people. (Exodus 5:16.) [The officers meant to say, “This thing brings sin upon you.”] It may further be said, in line with that which our Rabbis have said: “Is this the ‘setting your eyes upon him’ to which you referred?”—that Judah said, For thou art even as Pharaoh, (Verse 18 here.) meaning “it behooves you to stand by your word and your inquest, for it was on account of you that we have brought the lad under great duress,” as he [Judah] mentions, and he feared to be more explicit. But hidden in his words is the hint that the goblet affair was a scheme of his to have a pretext against them, for why should Joseph have wanted to see Benjamin to begin with, against their will. And so the Rabbis said in Bereshith Rabbah: (93:8.) “Judah said to him, ‘I will prove to you that you moved against us with a pretext. The people of how many countries have come down to buy food? Have you interrogated them as you have interrogated us? Were we perhaps asking for your daughter in marriage or were you seeking to marry our sister?’” The Rabbis are saying that this was hinted at in his words.

Targum

In Genesis 44:1, Onkelos and Targum Jonathan both recount Joseph commanding his steward to fill the men's bags with grain and place their money in the opening of the bags.

Onkelos Genesis 44:1

He commanded the one in charge of his house, saying, Fill the men’s bags with as much food [grain] as they can carry, and place each man’s money in the opening of his bag.

Targum Jonathan on Genesis 44:1

And he commanded Menasheh whom he had appointed intendant of his house, saying, Fill the men's sacks with corn, as much as they can carry, and put each man's money in the mouth of his bag.

וְאֶת־גְּבִיעִ֞י גְּבִ֣יעַ הַכֶּ֗סֶף תָּשִׂים֙ בְּפִי֙ אַמְתַּ֣חַת הַקָּטֹ֔ן וְאֵ֖ת כֶּ֣סֶף שִׁבְר֑וֹ וַיַּ֕עַשׂ כִּדְבַ֥ר יוֹסֵ֖ף אֲשֶׁ֥ר דִּבֵּֽר׃ 2 J Put my silver goblet in the mouth of the bag of the youngest one, together with his money for the rations.” And he did as Joseph told him.
The text discusses the meaning of the word "goblet" in Genesis 44:2, with interpretations by Ibn Ezra, Sforno, Rashi, Siftei Chakhamim, Chizkuni, and Steinsaltz. Knowledge is achieved through deeds, gematria, and the "silver goblet" in Kol HaTor 3:8, related to building Jerusalem and concealed in gematria according to the Sages. In the Midrash, Joseph's brothers unknowingly have their silver returned to them in their sacks, along with Joseph's silver goblet in Benjamin's sack. Joseph Ibn Kaspi expresses his intention to write about the secrets of the Torah in his new book "The Guide to Knowledge" or "The Silver Goblet." Onkelos and Targum Jonathan recount the story of Joseph planting a silver goblet in the youngest brother's bag in Genesis 44:2.

Commentary

The text discusses the meaning of the word "goblet" in Genesis 44:2:1, with Ibn Ezra defining it as a cup, Sforno explaining Joseph's test of his brothers by placing the goblet in Benjamin's sack, and Rashi describing it as a long goblet. The Siftei Chakhamim adds that the goblet was for divination and therefore not the brothers', while Chizkuni suggests Joseph's suspicion of Benjamin's identity as the reason for framing him. Steinsaltz explains the significance of the silver goblet in ancient Egypt and Joseph's instructions regarding it.

Chizkuni, Genesis 44:2:1

תשים בפי אמתחת הקטן “place at the top of thetravelling bag of the junior brother!” The reason that Joseph prepared to indict Binyamin as being guilty of theft, was because he had not recognised him as his brother, seeing that at the time Joseph had been sold he was only about 10 years old and had not yet grown a beard. He said to himself: “maybe this lad is not even my brother and they brought some orphan they picked up somewhere in order to deceive me. If I indict him and he is not their brother they will not interfere and will abandon him.”

Ibn Ezra on Genesis 44:2:1

MY GOBLET. Gavi’a (goblet) means a cup.

Rashi on Genesis 44:2:1

גביעי MY CUP — a long goblet called maderin in old French.

Sforno on Genesis 44:2:1

תשים בפי אמתחת הקטן, in order to test how the brothers would react to Binyamin becoming involved as the victim of a potentially life-threatening accusation, and what the brothers would do in order to save him.

Siftei Chakhamim, Genesis 44:2:1

גביע is a tall goblet... Since it is written גביע twice, Rashi deduced that it means a tall cup. We need not ask: Why was Yoseif not concerned they would [later] claim the goblet was theirs? Because [the answer is:] It was for divination, so surely it was [not theirs but] Yoseif’s. For it says, “There is no divination amongst Yaakov” (Bamidbar 23:23). (author’s commentary)

Steinsaltz on Genesis 44:2

However, this time Joseph added another instruction: Place my special goblet, the silver goblet, at the opening of the sack of the youngest brother. In ancient Egypt, silver was occasionally even more valuable than gold, as there were gold deposits in East Africa and other places near Egypt, whereas silver was mostly imported from Asia. Joseph continued: And also insert into the sacks the silver of his purchase of the grain. He, Joseph’s servant, did in accordance with the statement that Joseph had spoken.

Jewish Thought

The ways to achieve knowledge include deeds, gematria, and the "silver goblet" as mentioned in Kol HaTor 3:8. This knowledge is related to building Jerusalem and is concealed in gematria according to the Sages, as discussed in Baba Batra 75b. The Rashbam explains that in the future, God will add gardens to Jerusalem, hinted at in gematria. Understanding this is considered a worthwhile purpose in life, as discussed in Chapter 7.

Kol HaTor 3:8

The ways to achieve such knowledge, is first of all, by the deeds themselves, etc., and/or like the lot of the Gaon, when revealed in . deed and gematria, or in the “silver goblet” [Gen. 44:2]. This is what is meant by the verse: [Isa. 56:5] “I will give them a hand and a name in my house and within my walls.” This refers to deed and gematria, as explained above. “A hand” refers to the “might of Your [God’s] hand”; “a name” refers to the gematria of the name of anyone who occupies himself with building Jerusalem. Thus all the main intentions with regard to building Jerusalem are concealed in gematria according to our Sages. See their comments (Baba Batra 75b) on the verse! “Jerusalem will be settled without walls” [Zach. 2:8], and on the matter of , etc. All these are hinted at in gematria, as the Rashbam explains there [in the future, God will add gardens to Jerusalem, numbering a thousand times the numerical value of 169] [Baba Batra 75b]. My heart tells me clearly that had I been born only to understand what the Gemara means here, it was worthwhile for us, as I will explain, God willing, in Chapter 7.

Midrash

Joseph's brothers unknowingly had their silver returned to them in their sacks, along with Joseph's silver goblet in Benjamin's sack. Rabbi Levi tells a story about an innkeeper in Judah who would set up travelers to be robbed, but Rabbi Meir outsmarted him by claiming his brother Ki Tov was in the synagogue, causing confusion and allowing him to escape unharmed.

Bereshit Rabbah 92:6

“He commanded the one in charge of his house, saying: Fill the men's sacks with food, as much as they are able to carry, and place each man's silver at the opening of his sack” (Genesis 44:1). “And place my goblet, the silver goblet, at the opening of the sack of the youngest, and the silver of his purchase of the grain. He did in accordance with the statement that Joseph had spoken” (Genesis 44:2). “Morning broke, and the men were dispatched, they and their donkeys” (Genesis 44:3). “He commanded the one in charge of his house…Morning broke...” Rabbi Levi said: There was an incident in the South (In the land of Judah.) regarding a certain innkeeper, who would rise and don his garments at night and he would say to those who were there: ‘Arise and go on your way, as I will arrange a caravan to accompany you.’ They would go out, robbers would meet them and plunder them, and they would come and divide [the spoils] with him. One time, Rabbi Meir went and was received there. [The innkeeper] arose and donned his garments and he said to him: ‘Arise and go on your way, as I will arrange a caravan to accompany you.’ He said to him: ‘I have a brother, and I am sitting and waiting for him.’ He said to him: ‘Where is he?’ He said to him: ‘In the synagogue.’ He said to him: ‘What is his name? I will go and call him.’ He said to him: ‘Ki tov.’ That entire night, that innkeeper shouted at the entrance of the synagogue: ‘Ki tov, Ki tov,’ but no one answered him. In the morning, Rabbi Meir rose and bridled his donkey in order to depart. The innkeeper said to him: ‘Where is that brother of whom you spoke?’ He said to him: ‘He has arrived: “God saw the light, that it was good [ki tov]”’ (Genesis 1:4).

Quoting Commentary

Joseph Ibn Kaspi expresses his intention to write about the secrets of the Torah not included in his previous works, naming his new book Yoreh De‘ah or "The Guide to Knowledge," also known as Gevia‘ Kesef or "The Silver Goblet." The book aims to provide insight with the help of the Lord.

Gevia Kesef, Preface 1

(*Parenthetical insertions in the body of the translated text have been inserted by the translator to facilitate a clearer understanding of Kaspi’s text. Scriptural verses are translated in accordance with the 1917 JPS translation. Hence the tetragrammaton is rendered as “Lord”; ’Elokim as “God.” Annotation In the notes that follow, references to the chapters in Part I of this book are given in arabic numbers (e.g., Chapter 1) and references to chapters of the Gevia‘ Kesef are given in roman numbers (e.g., chap. I).) Joseph Ibn Kaspi said: After giving thanks to God, who bestowed wisdom on our teacher Moses, the light of God and the light of Israel, in whose light we see light, (1. These terms refer to Moses Maimonides, not Moses the lawgiver, for these honorifics are used by Kaspi elsewhere to describe Maimonides. See, for example, “our teacher Moses” (MK II 294; AS I 68); Maimonides as the source of illumination is mentioned on AK I 46, 51, 111.) I will begin by saying that the intention of this work is to write whatever I can regarding the secrets of the Torah that I did not see fit to write in the Maṣref La-Kesef, Ṭirat Kesef, Mizraḳ Kesef, and Menorat Kesef. (2. In the chapter introducing the Gevia‘ Kesef, the relation of these works to the Gevia‘ Kesef has been discussed.) I have called this book Yoreh De‘ah (“The Guide to Knowledge”), (3. In all the references to the Gevia‘ Kesef in Kaspi’s writings, this name is not found. One reason for mentioning this name in this context might be the desire to indicate the importance of this work as a source of knowledge. In the Munich MS of the Ḳevuṣat Kesef, another name, ’Oṣar ’Adonai, is mentioned.) similar to the name Moreh Ha-Torah (“The Guide to the Torah”), for that is its meaning. Its agnomen reflecting my own name is Gevia‘ Kesef (“The Silver Goblet”), “it is that in which my lord drinketh.” (4. Gen. 44:2, 5.) We can begin with what is intended, with the help of the Lord.

Targum

In Genesis 44:2, both Onkelos and Targum Jonathan recount the story of Joseph planting a silver goblet in the youngest brother's bag, along with the money for his purchase of food, as part of a test. The brothers unknowingly comply with Joseph's instructions.

Onkelos Genesis 44:2

And my goblet, the silver goblet, put in the opening of the youngest one’s bag, together with the money for his purchase of food. He acted according to the word Yoseif had spoken.

Targum Jonathan on Genesis 44:2

And put my cup, the silver cup, in the mouth of the sack of the youngest, and his purchase money. And he did according to the word which Joseph had spoken.

הַבֹּ֖קֶר א֑וֹר וְהָאֲנָשִׁ֣ים שֻׁלְּח֔וּ הֵ֖מָּה וַחֲמֹרֵיהֶֽם׃ 3 J With the first light of morning, the men were sent off with their pack animals.
Chasidut emphasizes the importance of studying Torah in difficult circumstances, poverty, and distress, likening it to the darkness of night. The commentary discusses the early morning departure of Joseph's brothers, highlighting the use of the word "אור" as a verb and the importance of leaving during the day. In Kabbalah, Tikkunei Zohar explains the arrival of the blessed Holy One and the representation of mercy and light. Jacob warns his sons not to appear sated in front of Esau and Ishmael in the Midrash, while Mishnah discusses the consequences of a nazirite consuming forbidden items. Radak explains the significance of the name Zevulun, and Talmud analyzes the word "or" to determine its meaning. Onkelos and Targum Jonathan describe the men being sent off with their donkeys as the morning lightened in Genesis 44:3.

Chasidut

Speech is improved when studying Torah in difficult circumstances, poverty, and distress, likened to the darkness of night where "an end to all flesh" rules, as seen in Genesis 1:5 and 44:3.

Likutei Moharan 38:4:1

4. And speech is rectified through the Torah a person studies under difficult circumstances, in poverty and distress. This is an aspect of night. For then “an end to all flesh” rules, as in, “He puts an end to darkness”; and as is written, “and the darkness He called Night” (Genesis 1:5). {“With the first light of morning, the men were sent on their way together with their donkeys” (Genesis 44:3).}

Commentary

The text discusses the early morning departure of the brothers from Joseph's house, with references to the use of the word "אור" as a verb, the brothers being sent off with their donkeys, the principle of retribution in relation to the brothers' sin of selling Joseph, the interception of the brothers by Joseph before they traveled far, the importance of leaving during the day, and Joseph's caution in sending off the brothers in daylight to prevent any harm to his official.

Chizkuni, Genesis 44:3:1

הבקר אור והאנשים שולחו, “it was already bright daylight, and the men had been sent off;” even though most of the people who had come to buy grain rose very early in the morning to start on their return journey, Joseph did not see them off until was daylight, as he was afraid they would kill the official he sent after them in order to search their belongings. If this would occur when nobody was about yet, they would be able to get away with this without fearing detection.

Rabbeinu Bahya, Bereshit 44:3:1

4 והאנשים שולחו, המה וחמוריהם. הם יצאו את העיר. “The men had been discharged, they and their donkeys. They had left the city.” In this verse you also find a number of allusions to how G’d’s principle of retribution corresponds to the nature of the sin committed. In this instance, the brothers’ sin was the sale of Joseph. The retribution is linked to the sale of grain to the brothers. I have already explained in connection with Genesis 11,9 that every time the Holy Name of G’d (י-ה-ו-ה) appears in the Torah in a reverse order of the letters of that name, it is a reference to the attribute of Justice at work. In this instance the first letters of the words המה וחמוריהם הם יצאו comprise that name spelled backwards. As a result of this the brothers had to retrace their steps.

Rabbeinu Bahya, Bereshit 44:3:2

לא הרחיקו, “they had not traveled far.” Joseph intercepted them promptly so that they would not lose too much time in retracing their steps.

Radak on Genesis 44:3:1

הבקר אור, the word אור here is a verb in the active mode of the passive conjugation We encounter a similar construction in Samuel I 14,29, כי אורו עיני, “for my eyes have lit up.”

Radak on Genesis 44:3:2

וחמוריהם, they were given a sendoff together with their fully loaded donkeys.

Rashbam on Genesis 44:3:1

הבוקר אור, became lit, as in Samuel I 14,29 ראו כי אורו עיני, “see for yourselves how my eyes have lit up.” A reference to what had occurred already. Similarly, when Bileam referred to the tents of the Jewish people with the words מה טובו אהליך יעקב, “how goodly are your tents O Yaakov,” he did not refer to something that occurred just then, but to a phenomenon which was already well known (Numbers 24,5).

Steinsaltz on Genesis 44:3

It is likely that the brothers had arrived in the afternoon and stayed overnight in Joseph’s house. The next morning broke, and the men were dispatched, they and their donkeys.

Tze'enah Ure'enah, Miketz 96

“With the first light of morning, the men were sent off” [44:3]. From here we learn that one should leave when it is day. Our sages said about this, “a person should always enter with ‘it was good’ and leave with ‘it was good’.” (B. Pesahim, 2a.) This means, the person should enter the inn when it is still daylight and should leave when it is already daylight.

Kabbalah

In Tikkunei Zohar 50b:8, it is explained that the blessed Holy One will arrive and speak to Her, representing the left-hand side, and mercy, the right-hand side, from where light shines. This is reflected in the verse from Genesis 44:3, "The morning became light."

Tikkunei Zohar 50b:8

At that time, the blessed Holy One will arrive and say to Her: (Ruth 3:13) Stay the night, and it shall be in the morning... Stay the night – which is the left-hand side, ... and it shall be in the morning... which is mercy, the right-hand side, from where light shines. It is this that is written: (Gen. 44:3) The morning became light...

Midrash

Jacob warned his sons not to appear sated in front of Esau and Ishmael, advising them not to engage in Halachik discussions while traveling to avoid conflict. In a related story, Rabbi Levi recounts an incident in the South involving an innkeeper who lured travelers into being robbed, but Rabbi Meir outsmarted him by claiming to wait for his brother named "Ki tov," causing confusion and allowing him to leave safely.

Bereshit Rabbah 92:6

“He commanded the one in charge of his house, saying: Fill the men's sacks with food, as much as they are able to carry, and place each man's silver at the opening of his sack” (Genesis 44:1). “And place my goblet, the silver goblet, at the opening of the sack of the youngest, and the silver of his purchase of the grain. He did in accordance with the statement that Joseph had spoken” (Genesis 44:2). “Morning broke, and the men were dispatched, they and their donkeys” (Genesis 44:3). “He commanded the one in charge of his house…Morning broke...” Rabbi Levi said: There was an incident in the South (In the land of Judah.) regarding a certain innkeeper, who would rise and don his garments at night and he would say to those who were there: ‘Arise and go on your way, as I will arrange a caravan to accompany you.’ They would go out, robbers would meet them and plunder them, and they would come and divide [the spoils] with him. One time, Rabbi Meir went and was received there. [The innkeeper] arose and donned his garments and he said to him: ‘Arise and go on your way, as I will arrange a caravan to accompany you.’ He said to him: ‘I have a brother, and I am sitting and waiting for him.’ He said to him: ‘Where is he?’ He said to him: ‘In the synagogue.’ He said to him: ‘What is his name? I will go and call him.’ He said to him: ‘Ki tov.’ That entire night, that innkeeper shouted at the entrance of the synagogue: ‘Ki tov, Ki tov,’ but no one answered him. In the morning, Rabbi Meir rose and bridled his donkey in order to depart. The innkeeper said to him: ‘Where is that brother of whom you spoke?’ He said to him: ‘He has arrived: “God saw the light, that it was good [ki tov]”’ (Genesis 1:4).

Ein Yaakov (Glick Edition), Taanit 1:43

(Ib. b.) (Gen. 42, 1) And Jacob said to his sons. Why do ye look at one another. Thus said Jacob to his children: "Do not make it appear unto Esau or Ishmael that you are sated, lest they envy you." Ib. 45, 24) See that ye fall not out by the way. R. Elazar said: "Thus said Joseph unto his brothers, 'Do not engage yourselves in Halachik discussions [while on the road], because you may fall out.'" Is this so? Did not R. Ilai, the son of R. Berachia, say that when two scholars travel together on the road and no word of Torah is discussed between them, they deserve to be burnt; as it is said (II Kings 2, 11) And it came to pass, as they went on, speaking as they were going, that, behold, there came a chariot of fire, and parted them both asunder. This is so only because they did speak, but if they had not spoken they would have been burned, [Hence on the road one should study the Torah!] This is not difficult to explain; the latter case refers to the narration of traditions and the former refers to deliberation. In a Baraitha it was explained that Joseph's instructions had the following meaning: You should not march hastily, and bring the sun into town (enter before sunset); i.e., you should not march hastily, for the master said: "Hasty steps take away one-five-hundredth part of a man's seeing; "and bring the sun into town" refers to R. Juda's saying; for R. Juda said: "A man should always leave and enter a town while it is still light; as it is said (Gen. 44, 3) As soon as the morning was light, the men were sent away."

Mishnah

A nazirite can receive lashes for consuming wine, grapes, ḥartzannim, or zaggim separately, as each is forbidden by the Torah. Rabbi Elazar ben Azarya specifies that he is only liable if he eats an olive-bulk containing at least two ḥartzannim and one zag. The mishna clarifies that ḥartzannim are the skin of the grape, while zaggim are the seeds, with Rabbi Yehuda and Rabbi Yosei offering differing mnemonics to remember this distinction.

Mishnah Nazir 6:2

And furthermore, a nazirite is liable to receive lashes for consuming wine by itself, and for grapes by themselves, and for ḥartzannim by themselves, and for zaggim by themselves, as each of these is forbidden separately by the Torah. Rabbi Elazar ben Azarya says: He is liable only if he eats an olive-bulk that includes at least two ḥartzannim and one zag, in accordance with the verse “From ḥartzannim to zag” (Numbers 6:4), where the first term is in the plural and the second in the singular. The mishna discusses the meaning of these terms: Which parts are ḥartzannim and which are zaggim? The ḥartzannim are the outside parts, the skin of the grape, while the zaggim are the inner parts, the seeds. This is the statement of Rabbi Yehuda. Rabbi Yosei says: The opposite is the case and this is the mnemonic so that you should not err: It is like a bell [zog] worn by an animal, in which the outer part, which corresponds to the skin of a grape, is called zog, and the inner portion of the bell, the clapper, which corresponds to the seeds in a grape, is called inbal.

Quoting Commentary

Radak explains that the name Zevulun was given to emphasize gratitude for the child's birth, with the repetition of "אותי" indicating that the child came "from me." In Psalms 22:8, "shaking the head" refers to mocking, and "shooting out" means speaking with the lip. Rabbeinu Bahya lists 18 examples in the Torah where the tetragrammaton is spelled either forward or backward, symbolizing justice or mercy. A German commentary on Mishnah Nazir discusses the uncertain meanings of certain words, while Tosafot explains the custom of entering and leaving with the phrase "it is good" based on protection from harmful spirits.

German Commentary on Mishnah Nazir 6:2:8

das Äussere heisst [hierbei] זוג. זוג wie זג = Mantel, Kutte, Erub. 100b; Gen. rab. cap. 92 (zu Gen. 44, 3). Zumeist jedoch wird זג von זגג = זכך hell, klar, rein sein abgeleitet, also die helle, durchsichtige Haut der Beere. — Es scheint demnach die Bedeutung der Wörter חרצן und זג schon zur Zeit der Mischna nicht mehr genau bekannt gewesen zu sein. Der Talmud Nas. 39a erwähnt die Wiedergabe im Targum Onkelos durch מפורצנין ועד עיצורין = von Kernen bis zu den Hülsen, also nach der Erklärung des R. Jose. Auch im Talmud bedeutet חרצן den Kern, vgl. Kid. 39a, עד שיזרע חטה ושעורה וחרצן במפולת יד. Der jerus. Targum dagegen hat: מגופנין מקלופין ועד זגין גוואין דענבא = von den Schalen bis zu den Kernen, also wie R. Jehuda.

Rabbeinu Bahya, Devarim 32:43:6

You will find a total of 18 sequences in the written Torah in which the tetragrammaton has been spelled either forward or backward either in the last letters of the words or the first letters of the words of a sequence of four words, such as the ones we showed you in verse 39. Seeing that our verse (39) is the last of these 18 examples, I have used the opportunity to list all of them and to elaborate a little about them. The following is the sequence in which these 18 groups of four words each appear in the Torah; I am listing first four examples in which the first letters of the respective words read forward spell the tetragram 1) (Genesis 1,31) יום הששי ויכולו השמים. 2) (Genesis 38,24-25) יהודה הוציאוה ותשרף היא. 3) )Exodus 4,14) ידבר הוא וגם המה. 4) (Deut. 11,2) ידו החזקה וזרועו הנטויה. These are the four examples in which the letters of the tetragram appear in the proper sequence, i.e. right to left and as the first letters in each of the words. The next 4 examples refer to the last letters of the four words respectively, but they too are read from right to left. They are: 5) Genesis 19,13) .פנ'י ה-' וישלחה-ו ה-'. 6) (Ex. 3,13) ל-י מ-ה שמ-ו מ-ה. 7) (Deut. 24,8) נק-י יהי-ה לבית-ו שנ-ה. 8* מ-י יעל-ה לנ-ו השמימ-ה, (Deut. 30,12). The next 10 examples all feature the sequence of the letters of the tetragram from left to right, i.e. backward. (sometimes these letters are at the beginning of the words in question, sometimes at the end, such as in our example in the verse above). In all these examples the allusion is to the attribute of Justice. You can figure these out for yourselves by looking at: 9) Genesis 11,9 ו-משם ה-פיצם י'-ה;ה-ארץ it is clear from the context that the attribute of Justice had been poised to strike at all these people at that time. The same is true of 10) (Genesis 44, 3-4) ה-מה ו-חמוריהם ה-ם י-צאו. The Torah already alludes to the impending crisis when the goblet will be found in Binyamin’s sack. [I am only pointing to the verses now without elaborating. Ed.] Exodus 4,15; Exodus 4,14; Exodus 4,3; Exodus 16,7; Exodus 26, 21-22; Numbers 1,51 (compare commentary by author). Numbers 5,18 (compare commentary by author). Numbers 14,24-25 (compare commentary by author). Numbers 14,43. Finally, there is our verse here completing the ten occasions when he Torah provides allusions that the attribute of Justice, as an appendix of the tetragram, was invoked by G’d. By way of contrast, the eight examples we quoted first, in which the respective letters of the tetragram appear in their usual order, i.e. from right to left, are indications that the subject matter is the attribute of Mercy. Seeing that between them we have a total of 18 such 4-word sequences, the easy way to remember this is by reference to the short line חי ה'.

Radak on Genesis 30:20:1

ותהר...ותאמר זבדני אלוקים אותי זבד טוב, the meaning of the name corresponds to the circumstances surrounding the child’s birth. As to the apparent repetition, i.e. saying אותי, something already mentioned by the suffix ני in the word זבדני, this may have been to make her intention in naming the boy even more unmistakable. It is also possible that the letters את in this word mean “from,” as in Genesis 44,3 הם יצאו את העיר, “they had departed from the city,” so that the suffix י would make the word mean “from me.” She would then have emphasised that not only had she been built up through raising the children of her handmaid, but that G’d had even granted her additional children from her own womb. She was grateful that her husband’s semen when sleeping with her did not go to waste. She was grateful that the gift of this baby originated in her womb.

Radak on Psalms 22:8:3

They shake the head: – and they shake the head at them. They shoot out (יפטירי): i-e. they send out words with the lip. (This meaning may be illustrated) from "the shooting out (פוטר) of water" (Prov. 17:14). "Sending out" applies also to water, as "He sendeth forth springs" (Ps. 104:10); and it applies also to words, as "Thou sendest out thy mouth to evil" (ibid. 1. 19). cf. also the Targum of שלחו והאנשׁים (and the men were sent away) (Gen. 44:3), which is אתפטרו וגובריא.

Tosafot on Pesachim 2a:3:2

"Enter with 'it is good'" - The Ri explained that in another place (Bava Kama 60a) it seems the reason [for entering and leaving with "it is good"] is because of harmful spirits. He derives this from the verse "Do not go out, any man, from the entrance of his house until morning" (Exodus 12:22). He explains the verse as a warning against harmful spirits. This is based on the principle that "Once permission is given to the destroyer [to harm], he makes no distinction between the righteous and the wicked." According to this, one must be careful to leave [one's home] in good time even in one's own city! Why then does the Gemara mention entering first? It is the way of the Gemara to mention things in this manner. For example, regarding climbing into and out of a well in Eruvin (21a), it states "He climbs up and climbs down", even though obviously one must climb in first. Similarly, in Shabbat (34b) it says, “Twilight is like the blink of an eye: This one [the sun] enters, and that one [the stars] exits,” even though the sun sets before the stars emerge. This is difficult, because Rav Yehuda himself derives this very same law from a different verse, "Do not go out," in Bava Kama (60a). The Rashba explains that we need two verses: "The morning was light" (Genesis 44:3) teaches us that the law applies when traveling to another city even where there is no concern of harmful spirits, like with Joseph's brothers who were eleven people. The concern in such a case is falling into ditches. The verse "Do not go out," on the other hand, is needed to teach us the law applies even in one's own city, and the reason there is because of harmful spirits.

Talmud

The Gemara analyzes the word "or" to determine its meaning, concluding that it refers to light rather than a specific time of day. Rebbi Hanina and Rebbi Abba debate the criteria for determining nightfall and dawn based on the visibility of stars and biblical verses, with Rebbi Ismael emphasizing the importance of the earliest part of the morning for certain rituals.

Jerusalem Talmud Berakhot 1:1:16

Who disagrees? (With the criterion of three stars for the start of night.) Rebbi Ḥanina the Colleague of the Rabbis (He usually goes by the name of R. Ḥananiah the Colleague of the Rabbis, a Babylonian who was an important teacher of the leaders of the fourth generation of Amoraim but who never headed a talmudic academy. He insists that it is logical to assert that as long as three stars can still be seen at dawn it is night even though it is relatively light and (Mishnah 5) one may well distinguish between dark blue and white, or between dark blue and dark green. Hence, since the theory of the three stars contradicts the Mishnah it must be invalid.) asked: Just as you say in the evening that it is night if three stars are visible even though the sun is in the middle of the sky it is night, so you must say the same thing in the morning. Rebbi Abba (R. Abba also was a Babylonian, a student of Rav Huna and Rav Yehudah in Babylonia, who went to Israel and became a rich silk merchant and talmudic authority of the third generation of Amoraim, a contemporary of R. Ḥanina the Colleague of the Rabbis. His argument parallels the previous one but, since it is based on Biblical verses, it seems to be an attack on the Mishnah which gives different treatments to dawn and dusk. The first verse asserts that Lot came to Zoar at sunrise. The second verse asserts that the Cohen who had cleansed himself from impurity is purified at nightfall as explained earlier. The argument seems to center on the ambiguous statement “the sun will come and he will be pure.” Everywhere, the “coming” of the sun is its going, sundown or nightfall. In the first verse, the coming of Lot to Zoar is real coming, parallel to the going out of the sun. Hence, in the first verse coming and going out are the same. It would follow that, in the second verse also, coming must have the same status as going out since it is one of the principles of Rabbinic interpretation that Biblical expressions have the same meaning at every occurrence (a principle known as gĕzērāh šāwāh.) Hence, the different treatment of dawn and dusk in the Mishnah seems to contradict the principles of Rabbinic Bible interpretation.) said: It is written (Gen. 19:23): “The sun went out over the earth and Lot came to Zoar.” And it is written (Lev. 22:7): “The sun will come and he shall be pure.” He brackets going out and coming. Since coming means that it is hidden from the creatures so also its coming out when it will be ascertained by the creatures. Rebbi Abba (It is not known if this Rebbi Abba, solving the puzzle, is the same as the author of the preceding question or another sage of the same name. The editorial principle of the Babli, to quote an authority the first time as פלוני אמר and the following times as אמר פלוני or ואמר פלוני does not apply to the Yerushalmi.) said, it is written (Gen. 44:3): “In the morning it was light.” The Torah called the light morning. (The Biblical text tells of Joseph’s brothers leaving Egypt to return to Canaan. Hence, it means the first dawn which was the first possible time for their leaving, and the Biblical verse connects the technical meaning of “morning” with the first light of dawn. Hence, the asymmetry of treating dawn and dusk is Biblical and Rebbi Ḥanina’s and Rebbi Abba’s arguments are unjustified.) Rebbi Ismael (He is a Tanna, an older contemporary of Rebbi Akiba and head of his own school. The sentence is a quote from an anonymous statement in Mekhilta dĕRibbi Ishmaël, Bo, 6): “ ‘They shall eat the meat during that night’; from here I understand during the entire night. The verse says ‘do not leave any leftovers until morning; but anything left over until morning you shall burn in fire.’ Why does the verse repeat ‘until morning’? To give a domain to the earliest part of morning. From here they said (Mishnah 3–4): ‘The consumption of the Passover sacrifice and all other sacrifices, the burning of their parts on the altar can be done until the start of dawn and all sacrifices that must be eaten within one day can be eaten until the start of dawn.’ Why did the Sages decree (that all must be done) until midnight? To remove people from transgression and to make a fence around the Torah.” This is an additional indication that the earliest possible sign of dawn is the Biblical start of a new day.) stated: (Ex. 12:10) “In the morning, in the morning,” to give a domain to the very early morning.

Pesachim 2a:3

To clarify the meaning of the word or, the Gemara analyzes biblical verses and rabbinic statements. The Gemara raises an objection from a verse: “As soon as the morning was or, the men were sent away, they and their donkeys” (Genesis 44:3). Apparently, or is day. The Gemara rejects this contention. Is it written: The light was morning? “The morning was light” is written. In this context, or is a verb not a noun, as the one who said: The morning lightened. And this is in accordance with that which Rav Yehuda said that Rav said, as Rav Yehuda said that Rav said: A person should always enter an unfamiliar city with “it is good” (Genesis 1:4), i.e., before sunset, while it is light, as the Torah uses the expression “it is good” with regard to light upon its creation. This goodness is manifest in the sense of security one feels when it is light. And likewise, when one leaves a city he should leave with “it is good,” meaning after sunrise the next morning.

Taanit 10b:11

The Gemara further explains: And bring the sun into the city, this is in accordance with a statement that Rav Yehuda said that Rav said. As Rav Yehuda said that Rav said: A person should always leave the place where he has spent the night with “it is good” (Genesis 1:4), i.e., after sunrise, as the Torah uses the expression “it is good” with regard to the creation of light. This goodness is manifest in the sense of security one feels when it is light. And likewise, when one comes into an unfamiliar city he should enter with “it is good,” before sunset, as it is stated: “As soon as the morning was light, the men were sent away” (Genesis 44:3).

Targum

In Genesis 44:3, both Onkelos and Targum Jonathan describe how the men were sent on their way with their donkeys as the morning lightened.

Onkelos Genesis 44:3

With the morning light, the men were sent [on their way] together with their donkeys.

Targum Jonathan on Genesis 44:3

The morning lightened, and the men were sent away, they and their asses.

הֵ֠ם יָֽצְא֣וּ אֶת־הָעִיר֮ לֹ֣א הִרְחִ֒יקוּ֒ וְיוֹסֵ֤ף אָמַר֙ לַֽאֲשֶׁ֣ר עַל־בֵּית֔וֹ ק֥וּם רְדֹ֖ף אַחֲרֵ֣י הָֽאֲנָשִׁ֑ים וְהִשַּׂגְתָּם֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם לָ֛מָּה שִׁלַּמְתֶּ֥ם רָעָ֖ה תַּ֥חַת טוֹבָֽה׃ 4 J They had just left the city and had not gone far, when Joseph said to his house steward, “Up, go after those men! And when you overtake them, say to them, ‘Why did you repay good with evil?
Joseph's brothers departed from the city, prompting a pursuit due to accusations of theft. The term "yaẓa" is discussed in relation to motion and appearance, while Joseph plans to frame his brothers by planting his silver cup in Benjamin's sack. Radak clarifies the meaning of the text using the word "et" in various biblical verses, and Targum describes Joseph instructing his house steward to pursue his brothers for their actions.

Commentary

The text discusses the departure of Joseph's brothers from the city and the pursuit that followed. The phrase "they had left the city" is analyzed in terms of distance traveled and the potential threat posed by the brothers, who were known to be brave warriors. Joseph accused his brothers of theft, prompting the pursuit. Menashe, Joseph's son, is identified as the manager of his household in some interpretations, leading to a connection between the tearing of the brothers' garments and the division of Menashe's ancestral territory.

Chizkuni, Genesis 44:4:1

לאשר על ביתו, “to the manager of his household;” according to a comment in Bereshit Rabbah, this was Menashe, Joseph’s older son, and seeing that the brothers rent their garments on account of the false accusations leveled at them by Menashe, the latter’s ancestral territory in the land of Israel was also torn apart, most of it being on the east bank of the river Jordan.

Da'at Zekenim on Genesis 44:4:1

הם יצאו את העיר, “when they had barely left the gates of the city,” not having covered any distance as yet. Joseph had reasoned that once they had reached beyond a certain distance it would be impossible to exercise any control over them [without violence. Ed.] as they had been compared to wild beasts. (Compare Yaakov’s blessing of Yehudah in Genesis 49 9 where he compared Yehudah alone to a ferocious lion.) In verse 21 in that chapter the tribe of Naftali is described by Yaakov as a hind let loose, suggesting again that militarily the sons of Yaakov were feared by their contemporaries. They would inspire fear in their adversaries.

Radak on Genesis 44:4:1

הם יצאו את העיר, the word את in this verse means “from.” A similar construction is found in Exodus 9,29 כצאתי את העיר, “when I leave the boundaries of the city.”

Radak on Genesis 44:4:2

הרחיקו, a verb in the intransitive mode. A similar construction of the same verb occurs in Judges 18,22 המה הרחיקו מבית מיכה, “they had traveled a certain distance from the house of Micah.”

Radak on Genesis 44:4:3

והשגתם, hurry in order that you catch up with them.

Rashbam on Genesis 44:4:1

יצאו את העיר, similar to Joshua 6,7 עברו את העיר, “go through the city,” or Exodus 9,29 כצאתי את העיר, “when I leave the city.” A similar construction with pronoun ending instead is found in Jeremiah 10,20 בני יצאוני, “my children have left me.” [the point is the construction in the accusative, with or without the word את. Ed.]

Steinsaltz on Genesis 44:4

They left the city; they had not gone far, and Joseph said to the one in charge of his house: Arise now and pursue the men and overtake them, and say to them: Why have you repaid evil for good? Joseph accused his brothers of theft.

Tur HaArokh, Genesis 44:4:1

הם יצאו את העיר, לא הרחיקו, “They had left the city, and had not traveled a great distance, etc.” The words את העיר mean the same as מן העיר, from the city. Alternately, the meaning of the phrase is “although they had departed they had not yet traveled far from the city.” The reason was that that the pursuers could not afford to let them get far away before arresting them, as they were known to be brave warriors and once outside the urban area they would simply kill their pursuers in self defense.

Tze'enah Ure'enah, Miketz 97

“They had not gone far” [44:4]. They left the city and had not gone far. Joseph had them chased after, in the expectation that they would not have gone far, in order not to trouble them to return from a distant way. (Bahya, Genesis, 44:3–4.) Joseph commanded: you should say to them. Why would you pay evil in place of the good that I have done for you?

Jewish Thought

The term "yaẓa" is used to describe the motion of a body from one place to another, whether living or not, and can also be figuratively employed to denote the appearance of something incorporeal, such as the spreading of a report or the visibility of light (Guide for the Perplexed, Part 1 23:1).

Guide for the Perplexed, Part 1 23:1

Yaẓa (“he came out”) is the opposite of ba (“he came in”). The term yaẓa is applied to the motion of a body from a place in which it had previously rested, to another place (whether the body be a living being or not), e.g., “And when they were gone out (yaẓeü) if the city” (Gen. 44:4); “If fire break out (teẓe)” (Exod. xxii. .5). It was then figuratively employed to denote the appearance of something incorporeal, as, “The word went out (yaẓa) of the king’s mouth” (Esth. 7:8); “When this deed of the queen shall come abroad (yeẓe) unto all women” (Esth. 1:17), that is to say, “the report will spread.” Again, “For out of Zion shall go forth (teẓe) the Law” (Isa. 2:3); further, “The sun had risen (yaẓa) upon the earth” (Gen. 19:23), i.e., its light became visible.

Midrash

Joseph planned to frame his brothers for theft by having his silver cup planted in Benjamin's sack. He ensured they did not go too far from the city so that they could easily be caught and brought back.

Midrash Tanchuma Buber, Miketz 13:2

(Gen. 44:4:) THEY HAD LEFT THE CITY AND HAD NOT GONE FAR. Joseph said: If they go far, there is no creature able to return them.

Quoting Commentary

Radak explains that the word את in Genesis 6:13:5 and Genesis 17:25:2 is used to mean "from," as seen in other biblical verses, clarifying the meaning of the text. In I Chronicles 8:8:1, Radak interprets the phrase "from Shilḥo Otam" to indicate sons from multiple wives, with the word "et" serving a dual function to show this, similar to other instances in the Bible where "et" is used to mean "from."

Radak on Genesis 17:25:2

בהמלו את בשר ערלתו, seeing that the Torah added the word את here, a word which had not appeared when Avraham's circumcision is reported, the meaning of this verse is clearer than the previous verse. The word את, here, means the same as if the Torah had written מן, "from," i.e. "when his foreskin was removed from his male member." The word את is used as meaning "from" also in Genesis 44,4 הם יצאו את העיר, "when they had left the city, etc." Also in Kings I 15,23 the word את means "from," I.e. that the line חלה את רגליו, means that Asa's "ailment started from his feet." There is an allegorical explanation for our verse, mentioned by Rashi, according to which Avraham, whose flesh had become elastic, soft, due to his having engaged in sexual intercourse during many years of his life, did not need to have the membrane we referred to as פריעה removed, whereas his son who had not yet experienced the use of his male organ in a sexual function did need this membrane to be removed. According to this distinction, the word את in our verse would refer to something additional, as is customary with the word את. In this case the additional element was the removal of Ishmael's פריעה at the same time as the removal of his foreskin. The author of this explanation disagrees with the previously mentioned view of the sages who believe that at that time the command to perform פריעה had not been issued at all. I believe it is far more likely that the instruction to perform פריעה was given to Avraham at this time. Seeing that our sages state that anyone who has performed circumcision but has omitted to perform פריעה is viewed as if he had not performed any part of the commandment, (Shabbat 137) it is hard to accept that the first person performing this commandment should not have performed it in all its details, i.e. perfectly.

Radak on Genesis 6:13:5

את, in this instance it means the same as מן, “from.” A parallel verse in which the word את is used in this sense is Exodus 9,29 כצאתי את העיר, “as soon as I leave the city.” Another such example is found in Genesis 44,4 הם יצאו את העיר “they had just departed from the city.”

Radak on I Chronicles 8:8:1

And Shaharaim had sons in the country of Moab min (=from) Shilḥo Otam. This Shaharaim is a descendant of Benjamin—even though the text does not mention him, there are many such cases in the book—who went to live in the country of Moab because of famine or some other occurrence and had sons from Shilho Otam. That is the name of one of his wives; Hushim is [the name of] the second; and Baara is [the name of] the third—all three were his wives. The text is saying that he had sons by all three: [the word] “from” in “from Shilho” serves a double function, so that it is as though it had said: “from Shilho Otam and from Hushim”; and ve-et Baara is equivalent to “u-min (=and from) Baara,” as in “they had just gone out et the city” (Gen 44:4) and “as I go out et the city” (Exod 9:29), where [et] means min. The text provides the lines of two of his wives (vv. 9–11)—“his wife Hodesh” (v. 9) is the same as Shilho Otam whom it mentioned—but it does not provide the lines of Baara. Perhaps this is because [Baara’s descendants] were not highly regarded or in positions of leadership; for the ones that it does mention were clan chiefs, as it says (v. 28). But some (?) explain min shilḥo otam to mean: After (me-‘et; =min ‘et; =from the time) Shaharaim sent them away (shilaḥ otam), transferring them and the rest of the clan chiefs to Manahath (vv. 6–7), he subsequently went to the country of Moab and had sons there by his wives Hushim and Baara.

Targum

Yoseif instructs his house steward to pursue his brothers who had just left the city, asking them why they had repaid good with evil. (Onkelos Genesis 44:4; Targum Jonathan on Genesis 44:4)

Onkelos Genesis 44:4

They had just left the city, they had not gone far, when Yoseif said to the one in charge of his house, Get up, pursue the men, and when you catch up with them, say to them, Why did you repay good with evil.

Targum Jonathan on Genesis 44:4

They had not gone far from city, when Joseph said to Measheh whom he had appointed the intendant of his house, Arise, follow after the men, overtake them and say to them, Why have ye returned evil for good ?

הֲל֣וֹא זֶ֗ה אֲשֶׁ֨ר יִשְׁתֶּ֤ה אֲדֹנִי֙ בּ֔וֹ וְה֕וּא נַחֵ֥שׁ יְנַחֵ֖שׁ בּ֑וֹ הֲרֵעֹתֶ֖ם אֲשֶׁ֥ר עֲשִׂיתֶֽם׃ 5 J It is the very one from which my master drinks and which he uses for divination. It was a wicked thing for you to do!’”
Joseph accused his brothers of stealing his divination cup to test their loyalty, despite already knowing their guilt through divination. The brothers denied the accusation and offered to be slaves if the goblet was found among them. The principle of self-defense applies to both Noachides and Jews, but taking the life of an innocent bystander to save oneself is forbidden. Joseph's brothers are rebuked by God for causing their father's clothes to be rent for nothing, leading them to realize their own wrongdoing. Leviticus 19:26 prohibits divination and the consumption of blood, as seen in the story of Joseph's goblet.

Commentary

Joseph accused his brothers of stealing his goblet, which he used for divination, to magnify the accusation against them and demonstrate their disdain for royalty. He pretended to use the goblet to test them and see if they were thieves, while his diviners had already informed him of their guilt. The brothers denied the accusation, claiming they had no reason to steal from Joseph's house, and offered to be slaves if the goblet was found among them. Joseph's servants agreed to this proposal, acknowledging that if a theft was found among one member of a group, the others would go free.

Chizkuni, Genesis 44:5:1

והוא נחש ינחש בו, “and he also uses it to divine by means of it;” this is why he left it on the table and acted as if he had forgotten it, in order to test you and find out if you would steal it. (Ibn Ezra) A different exegesis: the words: והוא נחש ינחש בו mean that you should have realised that Joseph would enquire from diviners what had happened to his goblet. A man of his stature has many diviners at his beck and call, and would find out quickly who had taken it. Still another explanation for these words: the expression describes an omen. An example of it being used in that context is found in Genesis 30,27: נחשתי ויברכני, Lavan saying to Yaakov: “I have found out that I have been blessed through your presence, by having resorted to divination.” In this instance the reverse was true, i.e. Joseph claimed that it seemed as a bad omen for him to have lost such a precious goblet. The word should not be explained as Joseph having used magic, as this would not be fitting for a man of his stature.

Da'at Zekenim on Genesis 44:5:1

הלא זה אשר ישתה, “is not this that which he (my lord) drinks out of?” Joseph’s messenger expresses utter amazement how of all things worth stealing, the thief should have concentrated on this highly individual property of his master? Surely the thief must have been aware that this goblet would be missed immediately and every effort would be made to find the thief? The owner would employ his supernatural powers immediately in order to divine where it was presently. He had demonstrated already that he possessed such powers. Alternately, he would instruct others to use their powers of divination to locate this goblet for him.

Ibn Ezra on Genesis 44:5:1

AND WHEREBY HE INDEED DIVINETH. He used this cup to test you to see if you are thieves. (According to I.E. divineth means tested.) Nachesh (divineth) in our verse is similar to nichashti (I have observed the signs) (Gen. 30:27). (However, in Gen. 30:27 I.E. explains nichashti to mean divines. Weiser explains I.E.’s comment on our verse as meaning tested by divination. However, this is not what I.E. seems to be saying. I.E. was apparently inconsistent.) This is also the explanation of know ye not that such a man as I will indeed divine (v. 15). (That is, a man such as I will test you.) Its meaning is, why were you not afraid to steal my goblet? I placed the goblet before you to test you. I looked aside and you stole it. (According to this interpretation bo in ve-hu nachesh yenachesh bo (and whereby he indeed divineth) means whereby, the meaning of the aforementioned being, and whereby he indeed tests.) However, Rabbi Jonah says that bo (whereby) means for it. He interprets nachesh yenachesh bo as: he would indeed inquire of diviners for it. Similarly the meaning of I will indeed divine (v. 15) is: a man in my position has diviners. Some say that the cup had designs on it and that Joseph looked at the cup in the presence of his brothers and announced which of them was the oldest and which one was born next. (Cf. Bereshit Rabbah 92:5. The point being and whereby he divineth and I will indeed divine are to be taken literally. Joseph, of course, did not practice magic. However, his servants and his brothers had no way of knowing this. Also according to this interpretation bo means whereby.)

Or HaChaim on Genesis 44:5:1

הלא זה אשר ישחה אדוני בו "Is this not (the goblet) which my master drinks out of?" There was no need to mention that the speaker was the man who had deposited the goblet in the pouch of Benjamin. Neither was there a need to inform the reader that he spoke about the goblet. He merely wanted to explain why the theft of this goblet had been discovered immediately. The reason was that Joseph drank from that goblet all the time. The adjutant added that his master used this goblet to divine the future. It was clear then that the reason the brothers stole that goblet was to deprive Joseph of the knowledge the goblet could provide. The adjutant had no reason to suspect anyone else of the theft of this goblet. He repeated the word נחש ינחש both in the past and in the future to support his suspicion by reminding the brothers that they had already observed his master use the goblet to reveal the past. He had divined at that time already that the brothers would steal the goblet.

Or HaChaim on Genesis 44:5:2

הרעוחם אשר עשיתם "What you have done is bad!" Why did the adjutant add these words after having already accused the brothers of repaying good with evil? Is there anything worse than repaying good with evil?

Or HaChaim on Genesis 44:5:3

Perhaps the adjutant wanted to demolish the good image of themselves the brothers had created when they brought back the money they had found in their bags after arriving home in Canaan. After all, the adjutant was the very person whom they had told that they had found that money and had brought it back with them. As a result, logic should convince him that the brothers had already established their honesty beyond doubt. In fact the brothers were going to use that argument presently. The words: "you have done something bad," were designed to demolish their argument even before they could present it. Henceforth the adjutant would not allow his suspicions against them to be influenced by invoking their past actions. The brothers having returned the money had been motivated by something other than their honesty.

Or HaChaim on Genesis 44:5:4

The adjutant may even have hinted that the fact that the brothers had brought back the money had been a clever ruse to establish their credibility as honest and upright people, all the while providing a smokescreen for the theft of other more precious objects. The goblet was merely one such object.

Rabbeinu Bahya, Bereshit 44:5:1

הלא זה אשר ישתה אדוני בו, “is this not what my master drinks out of?” He meant: “is not this goblet which you have stolen the one from which my master is in the habit of drinking?” The reason Joseph had used his goblet as the item he accused Binyamin of having stolen was that by stealing such an item from the palace of the ruler the crime is viewed as also a direct insult aimed at that ruler. The penalty would unquestionably be death.

Rabbeinu Bahya, Bereshit 44:5:2

והוא נחש ינחש בו “and it is this he uses to divine things!” You should have considered that Joseph will ask other diviners to tell him what happened to his goblet. Joseph’s servant said this in order to explain why of all possible thieves who had come to Egypt from afar he had decided to pursue just the brothers. He claimed to have received this information from other people who practiced the art of divining.

Radak on Genesis 44:5:1

נחש ינחש, some commentators understand this expression to mean “is in the habit of consulting oracles, or people who are expert at doing this.” It is also possible that the expression means that the loss of the goblet represents a bad omen for Joseph as it deprives him of the instrument by which he could foretell the future. The entire sequence from here to verse 10 is quite clear.

Ramban on Genesis 44:5:1

IS NOT THIS THE ONE IN WHICH MY LORD DRINKETH? He did not mention “the goblet,” but instead he spoke with them as if it was known that they took the goblet. This was why he said, “Is not this, which you took, the one from which my master drinks?” They also answered him as if they do not know what he wants: How then should we steal out of thy lord’s house silver or gold? (Verse 8 here.) And they further said, “With whomsoever of thy servants there be found stolen silver or gold, let him die.” (Verse 9 here.)

Ramban on Genesis 44:5:2

IN WHICH MY LORD DRINKETH. This is intended as a pretext in order to magnify the accusation against them, for he who steals the royal cup from which the king drinks demonstrates disdain for royalty, and bribe and ransom will be of no avail.

Ramban on Genesis 44:5:3

WHICH INDEED HE USES FOR DIVINATION. That is, he does not wish that his cup be in the hands of others so that he should have to ask other diviners about it. This is the meaning of his words, A man like me. (Verse 15 here.) And his intent is to say that through diviners he knows that they stole it, and this was why he pursued them more than any other people who came into his house. All this he did in order to give the appearance that the matter is unfamiliar to him, just as he feigned unfamiliarity when he searched their bags, beginning with the eldest and concluding with the youngest. (Verse 12 here.)

Rashbam on Genesis 44:5:1

והוא נחש ינחש, we have to assume that Joseph pretended to get his information about the brothers’ personal data by consulting his goblet. Perhaps a magic formula was hidden within the goblet. Some commentators say that a wise man of Joseph’s caliber would consult the goblet as to who had stolen it, seeing that the Torah quotes Joseph as speaking about איש אשר כמוני, “a man of my type.” [he had, after all, proven that he could see hidden things, hence his name tzofnat paaneach, the one who reveals what is hidden. Ed.] It does not say in the text ינחש בו which would suggest that he consulted the goblet, but נחש ינחש, independent of the inherent power of the goblet to reveal things to its owner.

Rav Hirsch on Torah, Genesis 44:5:1

Er lässt den Gegenstand, um den es sich handelt, gar nicht nennen, lässt voraussetzen, sobald man ihnen nachsetzt, wüssten sie bereits von selbst, warum es sich handle. נהש .אשר נחש ינחש בו, verwandt mit נחץ: mit Gewalt der Eilfertigkeit nach etwas hinstreben, נחש mit ש: ohne Überwindung der Hindernisse nach dem Ziele streben; nach einem Ziele ohne Überwindung der natürlichen Mittelglieder zu gelangen suchen, entweder a. etwas ohne die natürlichen Mittelglieder bewirken, oder b. etwas ohne die natürlichen Mittelglieder erkennen wollen, z. B. das Unbekannte, Zukünftige nicht durch Schluss aus natürlichen Prämissen; beides ist ניחוש. Deshalb vielleicht auch נחש: Schlange, die über das in der Mitte Liegende Hinwegschlüpfende, oder es auf Umwegen Umgehende. Hier: entweder, braucht er ihn zu verborgenen Zauberkünsten, darum hättet ihr euch fürchten müssen; allein jetzt hatten sie ihn ja, und hatten eben darum nichts zu fürchten. Also wohl entweder: mein Herr wird nach ihm auf übernatürlichem Wege sich bemühen und den Dieb entdecken; oder, dies ist das Wahrscheinlichere: der Becher hat für ihn einen ganz besonderen Wert, ist unersetzlich; denn er hat ein ניחוש daran, hält es für ein Unglück, nicht bloß für einen Verlust, wenn er ihn verlöre.

Rav Hirsch on Torah, Genesis 44:5:2

Demgemäß heißt es denn eigentümlich später: wusstet ihr denn nicht, daß ein Mann wie ich ניחוש hat? Nicht etwa, daß alle an ניחוש Hängende damit ein hübsches Beispiel an Josef hätten, sondern Josef spricht als ägyptischer Herr, als ägyptischer Magnat, nicht als Sohn des Abrahamhauses. Je höher, je größer ein Mensch, je wundergleicher sein Glück, umsomehr hängt er an ניחוש, um so abergläubischer wird er — man denke nur an Napoleon — er ist selbst von seinem Glücke überrascht. Der gewöhnliche Mensch hat noch manches beim Schicksal zu gute; allein, wenn wir einmal so weit gekommen sind, daß wir uns sagen müssen, unserm צדקות, unserm sittlichen Verdienste verdanken wir unser Glück nicht, dann schreiben wir es leicht übernatürlichen Umständen zu, und eben wegen der entsittlichenden Wirkung des ניחוש ist es verboten. Sobald wir nämlich glauben, wir könnten zu unserem Glücke noch etwas anderes tun, als brav sein, hätten uns noch vor etwas anderem als vor Schlechtigkeit zu fürchten, sofort sind wir in Gefahr, schlecht zu werden, unterlassen aus ניחוש entweder das Gute, oder tun etwas Schlechtes im Vertrauen auf ניחוש. Wir wägen dann unsere Handlungsweise gar nicht mehr auf der Wage des Gottesgesetzes, tun nicht mehr, was unsere Pflicht ist, weil wir glauben, etwas getan zu haben, wodurch wir ohnehin zum Ziele gelangen.

Sforno on Genesis 44:5:1

הלא זה אשר ישתה אדוני בו?, He spoke to them as if they all knew that the goblet in question was Joseph’s special goblet.

Steinsaltz on Genesis 44:5

Isn’t this goblet that you stole from Joseph’s house that in which my lord drinks, and moreover, isn’t it the goblet with which he divines? It is no ordinary goblet, but the one with which he performs his divinations. You have done evil in what you did. By stealing the goblet from your host, you have displayed both ingratitude and stupidity, as naturally your theft was discovered immediately.

Tur HaArokh, Genesis 44:5:1

הלא זה אשר ישתה אדוני בו?, “is this not the goblet which my master is in the habit of drinking from?” He did not mention the word “goblet” to them, but he described the situation as if they all understood that they collectively had stolen the goblet and it was only a question of who had hidden it amongst his possessions. In their response to the accusation, the brothers said that they had no idea what he was talking about. Why would anyone of them be interested in stealing either silver or gold from the house of the pursuer’s master?

Tur HaArokh, Genesis 44:5:2

והוא נחש ינחש בו, “and he (Joseph) makes a practice of divining secrets by means of it?” All of Joseph’s diviners and wise men had told him that it was these men who had taken the goblet, and this is the reason why he had pursued them in preference to other possible suspects who had been entertained at his house. Some commentators understand the word בו as referring to this goblet that Joseph himself was in the habit to divine secrets from. Ibn Ezra explains that Joseph had used the goblet as a test of the brothers’ honesty, and to this end he had pretended to divine from it and had left it unsupervised to find out who of them would steal it.

Tze'enah Ure'enah, Miketz 103

“It was a wicked thing for you to do” [44:5]. Toldot Yizhak writes. You don’t know how to steal. As the proverb has it, the thief is hung not because he stole, but one hangs a thief because he does not know how to properly steal. (Toldot Yizhak, Genesis, 44:5.)

Tze'enah Ure'enah, Miketz 98

“It is the very one from which my master drinks” [44:5]. He said: the goblet that my master drinks from at his table. You have stolen it. When someone takes something from the king’s table, he is guilty of the death penalty.

Tze'enah Ure'enah, Miketz 99-100

“He uses it for divination” [44:5]. He used to do sorcery with it. Therefore, he loved it very much. (Toldot Yizhak, Genesis, 44:5.) Ramban writes. The pursuer said: My master asked the sorcerers about the goblet. They told him that you have it. Therefore, my master had you chased after. The brothers responded: how likely is it that we should do such a thing? Previously, we found silver in our sacks and we returned it. Why would we steal our own silver or gold from our master’s house? Therefore, where you will find the goblet among one of us, he will be put to death. Also, all of us brothers will be slaves to our master. Joseph said to his servants. The truth is thus. When a group goes together and one finds a theft by one, then all of them are imprisoned. However, I want to do a kindness with you. Where I will find the theft, he will be my slave, and the rest of you will be free. Ramban writes. “What you are proposing is right” [44:10]. That is, the brothers said: when ten are going together and one finds a theft by one member of the group, perhaps the others did not know about it and are innocent. However, the brothers said: we will all surrender if you will find even by one of us; we will all be slaves to our master. Concerning this, Joseph’s servants responded: you are right. When one finds a theft in one member of a group then the others go free, but the one where the theft is found will be a slave. (Ramban, Genesis, 44:5,10.)

Halakhah

The principle of self-defense applies to Noachides as well as Jews, but war resulting in civilian casualties cannot be justified by the law of pursuit. It is forbidden to take the life of an innocent bystander to save oneself, even in the face of danger. Some authorities allow a gentile to transgress prohibitions, including the three cardinal sins, to save their life, but this view is rejected by many later authorities. The prohibition against homicide in such circumstances is based on the principle that one's life is not more valuable than another's, applicable to both Noachides and Jews.

Contemporary Halakhic Problems, Vol III, Part I, Chapter I Societal Issues 11

Acceptance of the premise that the principle of self-defense applies to Noachides as well as to Jews does not serve to justify any and all military action even if limited to wars of defense. War almost inevitably results in civilian casualties as well as the loss of combatants. Yet the taking of innocent lives certainly cannot be justified on the basis of the law of pursuit. The life of the pursuer is forfeit in order that the life of the intended victim be preserved. However, should it be impossible to eliminate the pursuer other than by also causing the death of an innocent bystander, the law of pursuit cannot be invoked even by the intended victim, (This is certainly the case with regard to a Jew who is pursued by a person intent upon taking his life. In such circumstances the intended victim may not save his own life at the expense of the life of an innocent third party. The general rule that all prohibitions are suspended in face of danger does not apply to the three cardinal sins, viz., homicide, idolatry and certain forms of sexual licentiousness. Hence, the intended victim may not take the life of his pursuer if it is impossible to do so other than by taking the life of an innocent party at the same time. There are however, some authorities, including R. Shmu’el Jaffe-Ashkenazi (Maharash Jaffe), Yefeh To’ar (Fürth, 5452), Genesis 44:5, (cited by Parashat Derakhim, derush 2), who maintain that a gentile may transgress any prohibition, including the three cardinal sins, in order to save his life. According to Maharash Jaffe, defensive military action designed to eliminate an aggressor would be justified on grounds of self-defense even when such action necessarily results in the loss of civilian lives. According to this authority, such action would be permissible in situations in which it is impossible to kill the aggressor without also taking the lives of innocent noncombatants, provided that the life of the individual undertaking such action is endangered. See also, R. Shlomoh Algazi, Shama Shlomoh (Amsterdam, 5470), p. 15b; Shenot Ḥayyim, p. 36b; R. Barzilai Baruch Ya’avets, Leshon Arumim (Izmir, 5516), p. 7; and R. Abraham Samuel Meyuchas, Sedei ha-Areẓ, I, 55. The view of Maharash Jaffe is, however, rejected by numerous later authorities. R. Judah Rosanes, Parashat Derakhim, loc. cit., concedes that a Noachide may commit acts of idolatry and sexual licentiousness in order to escape danger since the biblical verses banning such actions even in the face of force majeure are addressed only to Jews and are not part of the Noachide Code. However, the prohibition against homicide under such circumstances is not based upon a biblical command but upon the a priori consideration “How do you know that your blood is sweeter than the blood of your fellow?” (Sanhedrin 74a). As an a priori concept, argues Parashat Derakhim, this principle is binding upon Noachides no less than upon Jews. A similar view is expressed by the same authority in his Mishneh le-Melekh, Hilkhot Melakhim 10:2, as well as by R. Joseph Babad, Minḥat Ḥinnukh, no. 296, and in a note appended by a grandson of R. Isaac Schorr to the latter’s Teshuvot Koaḥ Shor, no. 20, p. 35a.) much less so by a third party who is himself not personally endangered. Since the law of pursuit is designed to preserve the life of the innocent victim, it is only logical that it is forbidden to cause the death of a bystander in the process since to do so would only entail the loss of another innocent life. In such situations the talmudic principle "How do you know that your blood is sweeter than the blood of your fellow?" (Sanhedrin 74a) is fully applicable.

Midrash

Joseph's brothers are rebuked by God for causing their father's clothes to be rent for nothing, leading them to realize they are rending their own clothes for nothing as well. They falsely accuse Benjamin of theft and strike him on the shoulder, which ultimately leads to Benjamin being worthy of having the Divine Presence rest on his shoulders.

Midrash Tanchuma Buber, Miketz 13:5

(Gen. 44:5, 13:) IS NOT THIS THE ONE FROM WHICH MY LORD DRINKS … ? SO THEY RENT THEIR CLOTHES…. The Holy One said to them: You caused your father's clothes to be rent for nothing (in Gen. 37:34); so you are rending < your clothes > for nothing. (Gen. R. 84:20; 92:8.) (Gen. 44:5, cont.:) THEN EACH ONE LOADED HIS ASS. Not one of them was required for his ass. (Tanh., Gen. 10:10, probably has the correct reading: “Not one of them was required to assist his companion.”) So they arose and, striking Benjamin on his shoulder, said to him: Oh you thief, you son of a thief, you have shamed me! You are your mother's son. Thus did she {your mother} shame our father (according to Gen. 31:19): AND RACHEL STOLE THE HOUSEHOLD GODS < OF HER FATHER >. By virtue of these blows with which they smote him on his shoulders, he was worthy of having the Divine Presence rest on his shoulders. It is so stated (of Benjamin in Deut. 33:12): AND HE (the Lord) DWELLS BETWEEN HIS SHOULDERS.

Quoting Commentary

The text from Tribal Lands, Chapter 8; Dan 53 discusses how the pull towards divination was present in Joseph's children, as seen when Joseph accused his brothers of stealing his divination cup. Additionally, Micah the Ephramite created items of divination such as an efod and terafim.

Tribal Lands, Chapter 8; Dan 53

This elemental pull toward ascertaining the future was manifest in her children as well. Joseph commanded his servants to accuse the brothers of stealing his divination cup. (והוא נחש ינחש בו – and this is the one he uses for divination (Genesis 44:5). Note that in Hebrew, to “guess/divine” is identical with “snake,” the symbol of Dan.) Micah the Ephramite fashioned an efod and terafim, items of divination.

Tanakh

Leviticus 19:26 prohibits the consumption of blood in any form and also forbids the practice of divination and soothsaying.

Leviticus 19:26

You shall not eat anything with its blood. You shall not practice divination or soothsaying.

Targum

In Genesis 44:5, both Onkelos and Targum Jonathan mention the goblet as the one from which the master drinks and uses for divination, criticizing the actions taken by the characters as being evil.

Onkelos Genesis 44:5

Why, this is [the goblet] from which my master drinks. He uses it for divination [investigating]. You have acted badly in what you have done.

Targum Jonathan on Genesis 44:5

Is it not that from which my lord drinketh, and by which divining he divineth? That which you have done is evil.

וַֽיַּשִּׂגֵ֑ם וַיְדַבֵּ֣ר אֲלֵהֶ֔ם אֶת־הַדְּבָרִ֖ים הָאֵֽלֶּה׃ 6 J He overtook them and spoke those words to them.
In Genesis 44:6, both Onkelos and Targum Jonathan describe how Joseph caught up with his brothers and spoke to them.

Commentary

Joseph caught up to his brothers and spoke to them.

Steinsaltz on Genesis 44:6

He overtook them, and he spoke to them those words.

Targum

In Genesis 44:6, Onkelos and Targum Jonathan both describe how Joseph caught up with his brothers and spoke to them.

Onkelos Genesis 44:6

He caught up with them, and spoke these exact words to them.

Targum Jonathan on Genesis 44:6

And he overtook them, and spake with them all these words.

וַיֹּאמְר֣וּ אֵלָ֔יו לָ֚מָּה יְדַבֵּ֣ר אֲדֹנִ֔י כַּדְּבָרִ֖ים הָאֵ֑לֶּה חָלִ֙ילָה֙ לַעֲבָדֶ֔יךָ מֵעֲשׂ֖וֹת כַּדָּבָ֥ר הַזֶּֽה׃ 7 J And they said to him, “Why does my lord say such things? Far be it from your servants to do anything of the kind!
The brothers returned the money they found to prove their honesty and dismissed the value of the goblet, arguing against accusations of theft. In Kabbalah, the Shechinah's connection to the divine is symbolized by the phylactery of the hand. Ramban questions Potiphar's wife's accusation of Joseph, suggesting it may have been about intimacy rather than adultery. Onkelos and Targum Jonathan convey the brothers' refusal to commit a degrading act suggested by Joseph.

Commentary

The brothers objected to the accusations of theft, emphasizing their honesty by returning the money they found and arguing that only thieves would go to such lengths. They also dismissed the value of the goblet, emphasizing their lack of interest in sorcery. The argument of returning the money as proof of honesty is considered a classic logical argument by the sages. The phrase "חלילה" is interpreted as a plea for mercy from God to avoid such actions. Rashi explains it as a denotation of a shameful act.

Or HaChaim on Genesis 44:7:1

למה ידבר אדוני כדברים האלה, "Sir, why do you say such things?" The brothers not only objected to what the adjutant had accused them of directly but even to what he had implied, i.e. כדברים האלה, "words similar to these!" Whereas up to that point they were going to use the argument that they had proven their honesty by returning the money, they now had to add something more. This is why they introduced their argument with the words הן כסף, וגו. They agreed that a thief might indeed act in the manner suggested by the adjutant, i.e. establish his credentials by a spurious act such as claiming to return money which he had never stolen in the first place. However, no person who had legally acquired what he had found and had discovered this only after having travelled a long distance as had the brothers, would go to so much trouble merely in order to establish such a point. Besides, they had long ago disposed of the actual money they had discovered. It was totally unbecoming to suspect them of having returned the money for any ulterior motive. Only meticulously honest people would do what they had done. As to the adjutant's argument that the goblet was so valuable because of its properties connected with sorcery, this was meaningless to them. It might be of value to the adjutant's master, but as far as they were concerned the goblet was a mere silver trinket, not worth more than hundreds like it. After all, they were not sorcerers; what good would possession of this goblet be to them?

Rabbeinu Bahya, Bereshit 44:7:1

למה ידבר אדוני כדברים האלה? וגו'...הן כסף אשר מצאנו בפי אמתחותנו השיבונו אליך ואיך נגנוב, “why does my lord speak such words? ..Here the money we found in the mouth of our feeding bags we returned; how is it possible to think we would steal, etc.” Our sages used this argument as one of ten classic pieces of logic (קל וחומר) which are spelled out in the Torah. The argument is: “if we returned even what we found, how could we be suspected of stealing outright?” (Bereshit Rabbah 92,7)

Rashi on Genesis 44:7:1

חלילה לעבדיך FAR BE IT FROM TIIY SERVANTS — It is a degradation (חולין a profane thing) — this is an expression denoting a shameful act. The Targum חס לעבדיך “a sparing to thy servants!” signifies “May there be a sparing from God upon us that we should not do this thing” The expression חס ושלום occurs often in the Talmud in this sense — Forbearance and peace!

Rav Hirsch on Torah, Genesis 44:7:1

חלילה, wir würden es für eine Ertötung unseres ganzen geistigen und 8.7. חלילה sittlichen Charakters halten, wenn wir dies getan hätten.

Sforno on Genesis 44:7:1

למה ידבר אדוני כדברים האלה?, as if he were suspecting all of us?

Siftei Chakhamim, Genesis 44:7:1

May God spare us from doing such a thing... [Implying,] since we have not done it. Re’m asks: On חלילה לך מעשות כדבר הזה (18:25), Onkelos translates חלילה as קושטא (truth). [Why does he translate it here differently?] Re’m answers: [There, it refers to Hashem. And] being “spared” is not applicable to Hashem, since He is not subject to the mercy of others.

Steinsaltz on Genesis 44:7

They said to him: Why would my lord speak words like those? Heaven forfend for your servants to act in that manner. It is utterly absurd to suspect us of such a deed, as proven by our actions:

Kabbalah

When the Shechinah descends, she is bound with the divine through the phylactery of the hand, symbolizing the connection between their souls. This binding is represented by the vowel-point shureq below and the cantillation note shalshelet above, akin to the phylacteries worn on the head.

Tikkunei Zohar 25a:9

And at that time, when She descends, they bind Her below with the phylactery (tephilah) of the hand, that She may be bound with Him. And the mystery of the word: (Gen. 44:30) ... and his soul is bound-up (qeshurah) with his soul, and the binding (qesher) of both-of-them, is the vowel-point shureq (·) below, and above it is the cantillation note shalshelet (֓) – the phylacteries (tephilin) upon His head.

Quoting Commentary

Ramban questions why Potiphar's wife would risk discrediting herself by accusing Joseph of adultery, especially since Potiphar was a castrate. He suggests that the accusation may have been about matters of intimacy rather than actual adultery, and that Potiphar's love for Joseph or doubt in his wife's words prevented him from killing Joseph. The use of the word "kadvarim" may be for exaggeration or approximation, not a direct comparison to other matters.

Ramban on Genesis 39:19:1

AND IT CAME TO PASS, WHEN THE MASTER HEARD. She told him about it at the time of conjugal intimacy. Matters such as these did your servant to me, i.e., matters of intimacy such as these. So says Rashi. So also did they say in Bereshith Rabbah: (87:10.) “Rabbi Abahu said, ‘She said it to him at the time of conjugal relations.’” Now I wonder. Joseph’s master was a castrate, (Sotah 13b.) who had married his wife during his youth, and the Rabbis expounded, “ ‘Sris’ (a captain of) Pharaoh (Above, 37:36.) — this teaches us that he bought Joseph for carnal purposes only, but the Holy One, blessed be He, caused Joseph’s master to become castrated.” (The Hebrew word for castrate is saris, the same word mentioned in the verse above.) Moreover, how would she dare discredit herself and become loathsome in the eyes of her husband by telling him that she had committed adultery, whether by force or with acquiescence, which would have merited mortal punishment, for why did she not cry out at the outset, so that he should run away, as she did at the end? Now to the men of her house she said, He came unto me to lie with me, (Verse 14 here.) but not that he lay with her, only that he came to do so, but she cried out and he fled. And surely she would hide the matter from her husband. And should you say that she told him so in order that his anger be kindled against him and that he should kill him, [it would have been sufficient for this purpose that she say that he attempted to violate her, for] any servant that attempts to violate his master’s wife deserves the death penalty! It is possible that they intended to explain the expression, Matters such as these, as meaning matters of intimacy, meaning, exposing and caressing but not actual intimacy, as his master had become physically castrate, having been visited by a disease which resulted in a lack of desire for conjugal relations, as is the case with a shachuf. (One whose genitals are atrophied.) In line with the literal interpretation of Scripture there is no need for all this, for the Hebrew letter kaph, in the word kadvarim, is not for the purpose of expressing comparison to other matters. Instead its meaning is “these things.” (I.e., only to indicate approximation, and here meaning: “matters as these, more or less.”) A similar usage [of the letter kaph is found in these verses]: And she told her mother’s house ‘kadvarim ha’eileh’ (according to these words); (Above, 24:28. ) And when he had spoken unto me ‘kadvarim ha’eileh’ (according to these words) I set my face toward the ground. (Daniel 10:15. ) There are many similar verses. It may be that the verse is saying that when his master heard his wife’s words which she told him — “Your servant did unto me such matters as these which I had immediately related to the men of the house” — then his anger was kindled. It is possible that the kaph is here used for exaggeration, similar to its use in the verses: Why speaketh my lord ‘kadvarim ha’eileh’ (such words as these)? (Further 44:7.) And there have befallen me such things as these (‘ka’eileh’)? (Leviticus 10:19.) Now due to his master’s love for Joseph he did not kill him, or it was a miracle of G-d, or knowing Joseph’s righteousness, he doubted her words. Similarly the Rabbis said in Bereshith Rabbah: (Bereshith Rabbah 87:10.) “The master said to Joseph, ‘I know this charge against you is false, but lest a stigma fall on my children, (Lest people say; “Just as she was free with you, so she was with others, and the children she had are not his.”) [I will put you in prison].’”

Targum

In Genesis 44:7, Onkelos and Targum Jonathan both convey the response of Joseph's brothers, expressing their refusal to commit the act suggested by Joseph due to its degrading nature.

Onkelos Genesis 44:7

They said to him, Why does my master speak such words? It would be degrading for your servants to do [May your servants be spared from doing] such a thing.

Targum Jonathan on Genesis 44:7

They said to him, Why does my lord speak words like these ? Far be it from thy servants to do such a thing.

הֵ֣ן כֶּ֗סֶף אֲשֶׁ֤ר מָצָ֙אנוּ֙ בְּפִ֣י אַמְתְּחֹתֵ֔ינוּ הֱשִׁיבֹ֥נוּ אֵלֶ֖יךָ מֵאֶ֣רֶץ כְּנָ֑עַן וְאֵ֗יךְ נִגְנֹב֙ מִבֵּ֣ית אֲדֹנֶ֔יךָ כֶּ֖סֶף א֥וֹ זָהָֽב׃ 8 J Here we brought back to you from the land of Canaan the money that we found in the mouths of our bags. How then could we have stolen any silver or gold from your master’s house!
The brothers returned the money they found in their sacks to Joseph to show their honesty and integrity, even though they were told they owed nothing (Genesis 44:8). The Midrash emphasizes the importance of loving, honoring, and having awe for one another, using a series of a fortiori inferences to highlight the covenant between the Lord and the forefathers (Tanna DeBei Eliyahu Rabbah 26:1; Bereshit Rabbah 92:7). The Targum explains that the brothers returned the money to prove they did not steal silver or gold vessels from Joseph's house (Onkelos Genesis 44:8; Targum Jonathan on Genesis 44:8).

Commentary

The brothers returned the money they found in their sacks to Joseph, even though they were told they owed nothing, as they wanted to show they were honest and did not steal from him (Genesis 44:8).

Rashi on Genesis 44:8:1

הן כסף אשר מצאנו BEHOLD THE MONEY WHICH WE FOUND — This is one of the ten inferences from minor to major mentioned in the Bible. They are all enumerated in Genesis Rabbah (Genesis Rabbah 92:7).

Steinsaltz on Genesis 44:8

Behold, the silver that we found in the opening of our sacks we returned to you from the land of Canaan. Although the steward in charge of Joseph’s house informed us that we owe nothing, and that the money we found was our treasure, we had brought it with us all the way from Canaan due to the possibility that we owed this money. How would we steal from the house of your lord silver or gold?

Midrash

God seeks for Israel to love, honor, and have awe for one another (Tanna DeBei Eliyahu Rabbah 26:1). The text from Bereshit Rabbah 92:7 uses a series of a fortiori inferences to emphasize the importance of not betraying one's brother, highlighting the covenant between the Lord and the forefathers.

Aggadat Bereshit 76:1

Chapter (75) 76: Torah [1] "Then Judah approached him" (Genesis 44:18). And scriptures say this: "Have we not all one Father? [Did not one God create us? Why do we break faith with one another, profaning the covenant of our ancestors?]" (Malachi 2:10). "We, your twelve servants, are brothers, the sons of one man in the land of Canaan" (Genesis 42:13). Not like the tents of the measure of mercy, nor like the Egyptians who bow down to every kind of idolatry, as it was said in the tribes of Egypt, "and do not defile yourselves [with the fetishes of Egypt]" (Ezekiel 20:7). But we trust in only one God who created us, as it is said, "Did not one God create us?" (Malachi 2:10). So why would one betray his brother? As it is said, "Why should you betray us, by secretly keeping the money you found in our sacks?" (Genesis 44:8). And you accuse us of theft, as it is said, "The man who found the cup" (Genesis 44:17). We violate the covenant that the Lord made with our forefathers, and not only that, but the laws that we have made among ourselves. As it is said, "If you are honest, leave one of your brothers here in prison" (Genesis 42:19). And you said, "Bring your youngest brother" (Genesis 44:23). Our father did not ask for it, yet we complied with his request, as it is said, "If I don't bring him back to you, I'll be guilty forever" (Genesis 43:9). And you say, "The man who found the cup" (Genesis 44:17). So where is the covenant that the Lord gave us in His Torah, saying, "Do not oppress one another" (Leviticus 25:17), and "You shall not work your brother like a slave" (Leviticus 25:39)? Why then would one betray his brother? (Malachi 2:10).

Bereshit Rabbah 92:7

“Behold, silver that we found in the opening of our sacks, we returned to you from the land of Canaan; how would we steal from the house of your lord silver or gold?” (Genesis 44:8). “Behold, silver…” – Rabbi Yishmael taught: This is one of the ten a fortiori inferences that are written in the Torah: “Behold, silver…we returned to you,” all the more so, “how would we steal?” “Behold, the children of Israel did not heed me” (Exodus 6:12), and all the more so, “how will Pharaoh heed me?” (Exodus 6:12). “The Lord said to Moses: And if her father spit in her face, would she not be ashamed seven days?” (Numbers 12:14), all the more so, for [a rebuke from] the Divine Presence, [she should be ashamed] fourteen days. “Behold, while I am still alive with you today, you have been defiant” (Deuteronomy 31:27), all the more so, “so too, after my death” (Deuteronomy 31:27). “For you ran against those on foot and they exhausted you” (Jeremiah 12:5), all the more so, “how will you compete with horses?” (Jeremiah 12:5). “In a land of peace where you are secure” (Jeremiah 12:5), [you are overcome], all the more so, “how will you fare in the thickets of the Jordan?” (Jeremiah 12:5). “Behold, here in Judah we are afraid” (I Samuel 23:3), “all the more so, if we go to Ke'ila” (I Samuel 23:3). “Behold, restitution will be made to the righteous on earth, all the more so the wicked and the sinner” (Proverbs 11:31). “The king said to Queen Esther: In Shushan the citadel [the Jews have killed and eliminated five hundred men]” (Esther 9:12), all the more so, “what must they have done in the rest of the king’s provinces?” (Esther 9:12). “Behold, when it was whole it could not be used for labor, all the more so when fire has consumed it and it is charred” (Ezekiel 15:5).

Tanna DeBei Eliyahu Rabbah 26:1

This is what God said to Israel: My children what do I seek from you? I seek no more than that you love one another, and honor one another, and that you have awe for one another

Targum

The brothers tell Joseph they found the money in their bags and returned it, so they could not have stolen silver or gold vessels from his house (Onkelos Genesis 44:8; Targum Jonathan on Genesis 44:8).

Onkelos Genesis 44:8

Behold the money that we found in the opening of our bags, we brought back to you from the land of Canaan. How then could we have stolen silver [vessels] or gold [vessels] from your master’s house?

Targum Jonathan on Genesis 44:8

Behold, the money which we found in the mouth of our bags we brought to thee again from the land of Kenaan; how then should we steal from thy lord's house vessels of silver, or vessels of gold?

אֲשֶׁ֨ר יִמָּצֵ֥א אִתּ֛וֹ מֵעֲבָדֶ֖יךָ וָמֵ֑ת וְגַם־אֲנַ֕חְנוּ נִֽהְיֶ֥ה לַֽאדֹנִ֖י לַעֲבָדִֽים׃ 9 J Whichever of your servants it is found with shall die; the rest of us, moreover, shall become slaves to my lord.”
The brothers in Genesis 44:9 initially declared death for the thief of the goblet, but later offered themselves as slaves when it was found with Benjamin, showing their innocence. Judah takes responsibility for Benjamin, suffering for his role in selling Joseph as a slave, and goes to great lengths to bring Benjamin back while the other brothers offer to become slaves. Targum Onkelos and Targum Jonathan on Genesis 44:9 both agree that the thief would face death and the rest would become slaves if the missing item was found with a servant.

Commentary

The brothers in Genesis 44:9 confidently declared that whoever had the goblet would face death, but later offered themselves as slaves when it was found with Benjamin, showing their certainty of innocence. Gentiles are subject to the death penalty for theft (Or HaChaim on Genesis 44:9:1).

Or HaChaim on Genesis 44:9:1

אשר ימצא אתו מעבדיך ומת, "whichever of your servants it will be found with shall die, etc." Gentiles are subject to the death penalty for theft (Sanhedrin 54); the brothers offered themselves as slaves in addition

Steinsaltz on Genesis 44:9

Since they were fully confident that none of them had stolen anything, the brothers declared: With whomever of your servants it, the goblet, is found, he shall die, and we too, all of us, will be slaves to my lord.

Tur HaArokh, Genesis 44:9:1

אשר ימצא אתו מעבדיך ומת, “whoever of your servants it will be found with shall die.” They were so certain that none of them had stolen it that they could safely make such a statement as decreeing death on the thief if he were one of them. However, afterwards, when the goblet had been discovered in the travel bag of Binyamin, they no longer mentioned the death penalty but offered themselves collectively as slaves to Joseph.

Musar

Judah takes responsibility for Benjamin, experiencing great suffering for his role in selling Joseph as a slave. He should have returned Joseph to his father, leading to his punishment of ensuring Benjamin's return. Judah goes to great lengths to bring Benjamin back, while the other brothers suffer for their role in the sale by offering to become slaves themselves. (Shemirat HaLashon, Book II 12:5)

Shemirat HaLashon, Book II 12:5

And Judah said (Ibid. 43:9): "If I do not bring him [Benjamin] to you and present him to you [alive], I shall have sinned against you all the days," Judah going surety both in this world and the next, and through this, experiencing great suffering, more than all of the other brothers, as written in Parshath Vayigash. The reason for this is that he caused Joseph's being sold as a slave. In truth, Judah was the most eminent of the brothers, and he should have strengthened himself to return Joseph to his father, wherefore he was punished by Heaven by having to go surety for a different brother [Benjamin], to bring him to his father. And in this, he strengthened himself with all his power, and he also acquiesced in prostrating himself before the lord of the land to be taken as a slave, so that his brother could return home to his father. And all the other brothers who acquiesced in the sale were made to undergo great sorrow by acquiescing in becoming slaves themselves, as it is written (Ibid. 44:9): "And we, too, shall be slaves to my lord." And also (Ibid. 50:18): "And his brothers also went, and they fell before him [Joseph] and they said: 'Behold, we are your slaves.'"

Targum

In Onkelos Genesis 44:9, it is stated that if the missing item is found with a servant, that servant will die and the rest will become slaves. Targum Jonathan on Genesis 44:9 agrees with this sentiment.

Onkelos Genesis 44:9

He among your servants with whom it is found, he shall die. We will also be servants to my master.

Targum Jonathan on Genesis 44:9

With whomsoever of thy servants it shall be found, let him be guilty of death, and we also will be slaves of thy lord.

וַיֹּ֕אמֶר גַּם־עַתָּ֥ה כְדִבְרֵיכֶ֖ם כֶּן־ה֑וּא אֲשֶׁ֨ר יִמָּצֵ֤א אִתּוֹ֙ יִהְיֶה־לִּ֣י עָ֔בֶד וְאַתֶּ֖ם תִּהְי֥וּ נְקִיִּֽם׃ 10 J He replied, “Although what you are proposing is right, only the one with whom it is found shall be my slave; but the rest of you shall go free.”
Joseph shows leniency towards his guilty brothers by only making the one with the stolen goblet his servant, rather than all of them as suggested by the law. The Midrash highlights the consequences of the king's son's wrongdoings and Joseph's brothers' accusations against Benjamin. Onkelos and Targum Jonathan provide different translations of Joseph's response to his brothers in Genesis 44:10.

Commentary

Joseph acknowledges that the brothers are all guilty in the matter of the stolen goblet, but he decides to deal with them more leniently, stating that only the one with whom the goblet is found will be his servant, not all of them as the law would require. The brothers had suggested that the thief should die and the rest become servants, but Joseph chooses to keep only the guilty party as a servant and exonerate the rest. This decision is seen as more generous than the brothers' own proposal.

Chizkuni, Genesis 44:10:1

כדבריכם כן הוא, “you are quite correct, i.e. the thief will be guilty of the death penalty. You yourselves have condemned him as such. However, I do not wish to apply such a harsh penalty. Seeing that only one of you is guilty, the others will not become slaves. The thief will, however, become a slave as his penalty. This was the accepted penalty for stealing in those days before the Torah had been given. Compare Genesis 43,18, where the brothers had been afraid of just that when thinking they had been framed by having had their money restored to them. After the Torah was given, the standard penalty for stealing was for the thief to pay compensation worth twice the value of the stolen object. (Exodus 22,2) If he did not have the money to pay such compensation he would become indentured as a servant for 6 years, the victim being paid by the court from the monies it had received from the indentured thief’s owner.

Da'at Zekenim on Genesis 44:10:1

'גם עתה כדבריכם כן הוא וגו, “also now I accept what you have said;” this appears very difficult, as the brothers had suggested that the thief if found among them should be given the death penalty, whereas they as relatives of the thief would become slaves were prepared to become slaves. Joseph’s messenger had only been concerned with punishing the thief himself, and even at that not to execute him. We must therefore interpret the messenger’s words as meaning that he accepted the brothers’ suggested punishment for themselves, if and when one of them were to be found guilty. Joseph’s messenger said that he would be more generous with them than they would be with themselves if it turned out that they were not guilty. An alternate interpretation of the line quoted: “I accept what you said concerning that you had already proved your innocence, and that you are not thieves. However, this applies only to nine of you. Neither Binyamin nor Shimon had brought back any money.” Binyamin had not been in Egypt, ad Shimon had not returned to the land of Canaan, having been in jail during your absence. He must therefore search the sacks of these two.

Da'at Zekenim on Genesis 44:10:2

יהיה לי עבד, “shall be a slave for me.” This is very strange, as the man saying these words was only a servant of Joseph himself. He should have said: “will be a servant to my master.” Perhaps we can understand this wording as the servant (messenger) said that seeing he is the messenger, he is responsible to his master for anything that he has not carried out correctly in his mission. Therefore, in the first instance, the brothers are his responsibility to deal with. Legally, therefore, the guilty brother becomes his slave initially.

Or HaChaim on Genesis 44:10:1

ויאמר גם עתה בדבריכם כן הוא, He said: "also now I accept your words, etc." What does the word גם contribute to the legal aspects of what was taking place? Besides, what did the adjutant mean when he said: "it is as your words?" It appears that he did not accept their words; the brothers had decreed death on the thief whereas the adjutant had decreed only slavery!

Or HaChaim on Genesis 44:10:2

Perhaps the adjutant replied to the argument that they had proven their honesty by returning money they had found and were legally entitled to keep. The adjutant admitted that those who had previously returned to Canaan had indeed proven that they should not be accused of theft. Neither Shimon nor Benjamin had proven this, however.. Shimon had been in jail and Benjamin had not been in Egypt previously. The adjutant therefore reduced his suspicion from a collective one to one addressed to either Shimon or Benjamin. As to the death penalty, he was going to keep the thief as a slave until such time as it would please his master to execute him.

Or HaChaim on Genesis 44:10:3

Alternatively, the adjutant argued that the brothers were quite wrong legally. The death penalty is administered only to thieves who have been convicted by the testimony of witnesses who have observed the thief commit the crime. In this instance even the discovery of the stolen object would only be circumstantial evidence. The thief would therefore be guilty by reason of the local legal system, not by G'd's decree.

Or HaChaim on Genesis 44:10:4

ואתם תהיו נקיים, "whereas [the rest of you] will be innocent." You retain your presumption of innocence; the fact that the goblet will be found amongst one of you does not make you an accessory unless there was evidence that you were aware of the theft and had condoned it.

Rabbeinu Bahya, Bereshit 44:10:1

גם עתה כדבריכם כן הוא, “also now I accept your words.” He meant that according to Egyptian law all of the brothers were considered guilty if one of them had stolen. However, he would not apply the full severity of the law and would be content with punishing only the person in whose sack the goblet would be found.

Radak on Genesis 44:10:1

ויאמר, גם עתה כדבריכם כן הוא, he meant that although legally speaking the law is as you say, I will be more lenient with you, etc.

Radak on Genesis 44:10:2

אשר ימצא, the one in whose possession, etc. Other commentators interpret the words כדבריכם כן הוא to mean that your argument that you are honest as proven by your bringing back the money you found is acceptable, [but it does not apply to either Shimon or Binyamin, neither of whom have brought back any money.] but if the goblet is found in someone’s sack, that individual will have to be my master’s slave. I will however, not hold you responsible by association.

Ramban on Genesis 44:10:1

ALSO NOW IT WERE RIGHT TO BE ACCORDING TO YOUR WORDS. “Indeed, this is only right. Verily it should be according to your words since you are all guilty in this matter. When there are ten men and a stolen thing is found in the possession of one of them, all of them are arrested. I, however, will deal with you inside the bounds [of justice, that is, I will deal with you more leniently]. He with whom it shall be found, he alone shall be my servant.” Thus the language of Rashi. But according to this interpretation, the words, gam atah (also now), do not fit in well. (For since Rashi writes that this is a din emeth (a true decision), how can the words gam atah (also now) fit into the context since these words suggest that now a new law is established. (Aboab.) See also my Hebrew commentary, p. 238.) Perhaps Rashi is saying: “Also now, when according to your words, it is the law [that all be held guilty in the matter], he with whom it shall be found shall be my servant.” (Thus, Joseph’s verdict is not at all related to the established law concerning theft, but is primarily designed to bespeak his kindness in keeping only Benjamin as a servant while the rest go completely free. Hence the words gam atah (also now) apply since this is a principle newly set forth.) But this can hardly be correct since Joseph said, Far be it from me to do so. (Verse 1 here.) This shows that it is not the law that they all be held responsible for the theft. It is for this reason that he said: “Far be it from me, for I am the judge of the whole land, and far be it from me to do you wrong,” for all ten men are not guilty if a stolen article is found in the possession of one of them unless they all planned the theft and were united in going to steal it. Then, if one of them took it with the knowledge of all, they are all liable. The correct interpretation would seem to be that at first he accused them all: Why have you repaid evil for good? (Verse 4 here.) You have done evil in so doing. (Verse 5 here.) And they freed themselves of the accusation by saying, “With whomsoever of thy servants it be found, let him die, since he is the thief, and we also, who are guiltless of the theft, will be my lord’s servants. (Verse 9 here.) Thus their opinion was that the thief, in whose possession it might be found, was the only one with knowledge of the theft, for if they were all involved in the theft, why should that one alone be put to death while the rest remain alive. In that case, all of them should be put to death or all of them should become servants, for they all bear equal legal responsibility. Rather, they pleaded that the others had no knowledge of the theft. They agreed that they should become servants as a self-punishment only. This is why Joseph said to them, “Gam atah (also now) that you are assembled and are together, (The fact that you are now all found together suggests that you all had a hand in the stealing.) it were right to be according to your words; nevertheless, he with whom it is found, he alone is the thief, and he alone is deserving of punishment, and he will be a servant to me for I desire his services more than his death. But you shall be guiltless, for perhaps you did not know about the theft, as you say.” Perhaps the meaning of the words kein hu (it were right) is that “it shall be so,” meaning, “also now that the law is not so, (For you said that only as an act of self-punishment you agree to be servants. That is not the law, for since there is a suspicion upon all of you, you should be arrested until the matter is clarified. Yet so shall it be according to your words, and ye shall be guiltless.) according to your words so shall it be.” A similar case is the verse, And she said: According to your words, ‘kein hu,’ and she sent them away, and they departed, (Joshua 2:21.) which means, “so shall it be.” This is the correct interpretation in my opinion. This conforms to the words of our Rabbis in Bereshith Rabbah, (92:8.) who say, “If ten people are discovered with a stolen article, are they not all to be imprisoned? I will not do so, but he with whom it is found shall be my servant.” They thus intended to interpret the verse as I have explained it, (That the brothers were denying that under the law they were all responsible. It was only as a form of self-punishment that they agreed to be servants. Joseph, however, argued that since suspicion does fall upon them they should be imprisoned until their innocence is established.) and not in accordance with the words of Rashi. (That the brothers agreed that under the law they all could be held responsible.) We might correct the interpretation in accordance with the opinion of the Rabbi [Rashi] by stating that Joseph said: “Far be it from me to do this and deal more harshly with you than my house-steward, who freed you at the outset by saying to you, but ye shall be guiltless, (Verse 10 here.) for I will confirm the words of my servant, and the counsel of my messenger will I perform.” (See Isaiah 44:26.) Vayigash

Rashbam on Genesis 44:10:1

כדבריכם כן הוא, you are truly all partners in all that you do. It is the custom of merchants to always attribute blame to one another. But I am not willing to go along; only the one in whose bag the goblet was found הוא יהיה לי עבד, he alone will be my slave.

Rashi on Genesis 44:10:1

גם עתה כדבריכם IT WERE RIGHT TO BE ACCORDING TO YOUR WORDS — Indeed, this is only right: in very truth it should be according to your words since you are all guilty in this matter. Because when there are ten men and stolen property is found in possession of one of them, all of them are involved in the theft. I, however, shall deal with you within the line of strict justice (i.e. more equitably) and only אשר ימצא אתו יהיה לי עבד HE WITH WHOM IT IS FOUND SHALL BE MY BONDMAN (Genesis Rabbah 92:8).

Rav Hirsch on Torah, Genesis 44:10:1

Auch jetzt ist es noch vollständig so, wie ihr sagt. Ihr habt vollständig Recht. Es ist eine reine Unmöglichkeit, daß der, welcher freiwillig Geld wiederbringt, ein Spitzbube sei. Allein einer ist ja da, der diese Probe noch nicht geliefert hat. Er wusste ja, daß der Becher bei Benjamin war.

Sforno on Genesis 44:10:1

גם עתה כדבריכם כן הוא. Even though now, in this instance the argument you cite is logical, correct, but in this special circumstance, the goblet in question belonging to the king, a man who has treated you well by giving back all your money in your sacks, the fact is that האיש אש אתו ימצא הגביע הוא יהיה לי עבד, and not all of you. Even this individual will not be sentenced to death as would be required if we applied the law in all its strictness.

Sforno on Genesis 44:10:2

ואתם תהיו נקיים. You will both be free from becoming slaves or any other form of punishment.

Siftei Chakhamim, Genesis 44:10:1

This, too, would be only just. Truly it should be as you say... Rashi means as follows: “Your words are now also correct,” does not relate back to [their statement of,] “He among your servants with whom it is found, he shall die.” This is because, “When there are ten persons and a stolen item is found in the possession of one of them,” they all deserve equal punishment [by the king’s law], whatever the punishment may be. That is why Rashi says, “You are all responsible.” Although they had said, “He shall die,” in their bitterness they exaggerated. [Rashi elaborated because] we might think that, “He... shall die,” is what is intended by, “Your words are now also correct.” But this is not so, for [in v. 16, when] the brothers [speak to Yoseif himself, they] do not say this, [that he shall die. Perforce, it was an exaggeration]. Rashi added, “Not according to the strict letter of the law; only he with whom it was found shall be my slave,” because it was not strictly according to the law [to punish only one of them].

Steinsaltz on Genesis 44:10

He said: Now too, it should be in accordance with your words: The criminal deserves the death sentence, and the rest of you, as his accomplices, should become slaves. Nevertheless, I have a more generous offer: He with whom it shall be found shall be a slave to me. I have no intention of putting him to death, but I will take him as a slave; and the rest of you shall be exonerated. Since you did not commit the crime, you will be spared all punishment. 16

Tur HaArokh, Genesis 44:10:1

גם עתה כדבריכם כן הוא, “I also accept your arguments now.” Rashi explains this phrase to mean that although, according to logic, the brothers’ argument makes sense, he, Joseph, would make an additional concession by holding only Binyamin responsible. Nachmanides writes about this that the words:גם עתה, “now also,” are not compatible with Rashi’s commentary. He therefore explains that although, seeing that the brothers had said that they knew nothing about the theft of the goblet, even assuming that Binyamin had stolen it, that he would have accepted their argument and not held them responsible at all. However, seeing they had already tied their fate to that of their younger brother, they had, in effect, punished themselves by volunteering to be slaves to Joseph. If, as they said they knew nothing about all this, they should be free to go, whereas Binyamin is guilty of death. If they did have knowledge of all this, why should only Binyamin be punished by death and not they also? Their suggestion that no one should be punished by death, and they should all become slaves certainly was inappropriate. The words גם עתה refer to the brothers’ original statement that did make sense, namely that the person in whose possession the goblet would be found would deserve to die. The fact that they now changed their opinion about who should be punished and how, only lent support to the suspicion that they had all known about the theft of the goblet. He would therefore do them a favour by reverting to their original suggestion that only the person with whom the goblet had been found would be considered guilty, and would suffer the penalty his own brothers had decreed for him. However, he would not insist on the penalty in full, and be satisfied to keep Binyamin as a slave. Joseph was not interested in the thief dying, but in his making restitution for his thievery, something that would best be achieved through his labour as a slave for Joseph. Alternatively, the words כן הוא mean the same as כן יהיה, it shall be thus, i.e. the judgment will not be in accordance with your proposal. Some commentators understand the words as a question, expressing surprise. He meant: do you really think that you can get away with a perversion of justice as you now suggest?” “No way, but….” Another approach goes as follows: “I accept your argument that you have proved your honesty by having brought back the money you had found in your sacks. But this argument applies only to nine of you. Binyamin never brought back any money, seeing he had not been here before; neither did Shimon, seeing that he had never left Egypt before. In light of this, I will detain the one with whom the goblet has been found, seeing he had no record of proving his honesty.

Midrash

The king's son was killed for his wrongs, including seeking to kill his father and committing immoral acts [Otzar Midrashim, Keri & K'tiv, Midrash Keri V'lo Ketiv 6]. Joseph's brothers accused Benjamin of stealing, calling him a thief son of a thief, but he defended himself by pointing out their own past actions [Bereshit Rabbah 92:8].

Bereshit Rabbah 92:8

“He said: Now too, it shall be in accordance with your words; the one with whom it shall be found will be a slave to me, and you shall be exonerated” (Genesis 44:10). “He said: Now too, it shall be in accordance with your words” – ten people, one of whom is implicated in theft, are they not all incarcerated? But I will not do so. “The one with whom it shall be found will be a slave to me.” “He searched, he began with the eldest, and with the youngest he concluded; the goblet was found in Benjamin's sack” (Genesis 44:12). “He searched, he began with the eldest and with the youngest he concluded” – why did he do so? It was so they would not say that he knew where it had been placed. “The goblet was found in Benjamin's sack” – once the goblet was found, they said to him: ‘What [have you done,] thief who is son of a thief?’ (The other brothers accused Benjamin of stealing the goblet and endangering them all, and criticized him as a thief son of a thief, as his mother, Rachel, stole her father’s household idols (Genesis 31:19).) He said to them: ‘Is the man [who sold] Joseph here? Are there goats here? (A reference to the goat the brothers had slaughtered in order to dip Joseph’s tunic in its blood so that Jacob would assume that Joseph had been mauled to death (Genesis 37:31). ) Can brothers who sold their brother [accuse me in this manner]? Astounding!’ “They rent their garments, and each man loaded his donkey, and they returned to the city” (Genesis 44:13). “They rent their garments…” – Rabbi Pinḥas in the name of Rabbi Hoshaya: The tribes caused their father to rend, (Jacob rent his garments upon learning of Joseph’s disappearance (Genesis 37:34). ) that is why, they, too, were afflicted. “Each man loaded his donkey…” – each of them would take his burden with one hand and place it on his donkey. (This was an expression of their great strength.) “They returned to the city…” – Rabbi Abahu said: It was a metropolis, and it says: “To the city”? (The verse could have stated “to Egypt.” The phrase “to the city” implies that it was like any other city, not the seat of power of the Egyptian empire (Maharzu).) Rather, it teaches that it was no more significant in their eyes than a city of ten people. (The brothers were not afraid of having to wage war and conquer the city (Etz Yosef). )

Otzar Midrashim, Keri & K'tiv, Midrash Keri V'lo Ketiv 6

IV) Because [thus] the king's son is dead (II Samuel 18:20). The word thus is lacking, because of the evil of his deeds, for he sought to kill his father and cover up the matter, and came to fornicate with his father's concubines. Though Joab said because thus the king's son is dead, the word thus is suspended on the margin, because the king's son was killed for his wrongs, but thus can mean right as in rightly have the daughters of Ẓelopheḥad spoken (Numbers 27:7) or "what you are saying is right." (Genesis 44:10).

Targum

In Genesis 44:10, Onkelos translates Joseph's response to the brothers as "Your words are now also correct. The one with whom it is found, he shall be my slave, and you shall be guiltless." Targum Jonathan's version reads, "According to your words let it be. With whomsoever it is found he shall be my slave, but you shall be innocent."

Onkelos Genesis 44:10

And he said, Your words are now also correct. The one with whom it is found, he shall be my slave, and you shall be guiltless.

Targum Jonathan on Genesis 44:10

And he said, According to your words let it be. With whomsoever it is found he shall be my slave, but you shall be innocent.

וַֽיְמַהֲר֗וּ וַיּוֹרִ֛דוּ אִ֥ישׁ אֶת־אַמְתַּחְתּ֖וֹ אָ֑רְצָה וַֽיִּפְתְּח֖וּ אִ֥ישׁ אַמְתַּחְתּֽוֹ׃ 11 J So each one hastened to lower his bag to the ground, and each one opened his bag.
The brothers in Genesis 44:11 hurried to lower their sacks and open them for inspection, showing their willingness to comply with Joseph's request according to Steinsaltz and Targum Jonathan.

Commentary

In Genesis 44:11, the brothers hurried to lower their sacks and open them for inspection, showing their willingness to comply with Joseph's request [Steinsaltz on Genesis 44:11].

Steinsaltz on Genesis 44:11

Each man hurried and lowered his sack to the ground, and each man opened his sack for inspection.

Targum

Both Onkelos and Targum Jonathan describe how the brothers hurried to lower their bags to the ground and open them in Genesis 44:11.

Onkelos Genesis 44:11

They hurried, and each man lowered his bag to the ground, and each man opened his bag.

Targum Jonathan on Genesis 44:11

And they made haste, and brought down each man his sack upon the ground, and every man opened his sack.

וַיְחַפֵּ֕שׂ בַּגָּד֣וֹל הֵחֵ֔ל וּבַקָּטֹ֖ן כִּלָּ֑ה וַיִּמָּצֵא֙ הַגָּבִ֔יעַ בְּאַמְתַּ֖חַת בִּנְיָמִֽן׃ 12 J He searched, beginning with the oldest and ending with the youngest; and the goblet turned up in Benjamin’s bag.
Joseph searched the brothers' sacks starting with the oldest to avoid suspicion, leading to the discovery of the goblet in Benjamin's sack. Benjamin was unjustly accused of theft, but G'd promised him the Holy Temple on his tribal territory as compensation. The search for leaven before Passover is compared to the search for the goblet, emphasizing the importance of searching with a lamp. The Talmud derives the requirement to search for leaven from the story of finding the goblet in Benjamin's sack.

Commentary

Joseph began searching the brothers' sacks starting with the oldest to avoid suspicion, leading to the discovery of the goblet in Benjamin's sack. The brothers unjustly accused Benjamin of theft, referencing their mother Rachel's past actions, and struck him, but he was compensated by G'd with the promise of the Holy Temple on his tribal territory. Menashe's involvement in the deception led to the division of his tribal territory. The search was conducted in this manner to avoid suspicion and out of politeness. The money found in the brothers' bags was not part of the accusation of thievery.

Chizkuni, Genesis 44:12:1

וימצא הגביע, “the goblet was found;” as far as the money found in the bags also is concerned this was not part of the accusation of thievery, as it could not be proven that it was not excess money that the brothers had had with them not knowing the price of their purchase in advance.

Rabbeinu Bahya, Bereshit 44:12:1

בגדול החל, “he began by searching the sack of the oldest.” He did this in order that they should not realize the goblet had been a plant.

Rabbeinu Bahya, Bereshit 44:12:2

וימצא הגביע באמתחת בנימין, “the goblet was discovered in the feeding bag of Binyamin.” His other brothers began to shame him by calling him “thief,” and other disparaging names, referring to his mother who had stolen the teraphim of her father Lavan (Genesis 31,19). They also struck him on his shoulders. Seeing that Binyamin had been unjustly suspected by his brothers of being a thief he was compensated by G’d in that the Holy Temple was erected on his tribal territory. This is what Moses meant in his blessing of Binyamin (Deut. 33,12) when he said ובין כתיפיו ישכון that G’d’s Presence would reside between “the shoulders of Binyamin.” He also became the ancestor of Mordechai, who had torn his garments in lament for the fate that threatened the Jewish people at the hands of Haman (Esther 4,1). The brothers deserved to have to rend their garments (verse 13) seeing they had caused their father to rend his garments (Genesis 37,34) when he mourned the presumed death of Joseph. Everything that befell the brothers was in the nature of the punishment fitting the crime. Menashe, Joseph’s firstborn, acted as his father’s emissary in all these matters as the Torah describes him as “in charge of Joseph’s palace” (verse 1) and Targum Yonatan writes that Menashe was the individual the Torah referred to. Seeing that Menashe allowed himself to become part of this deception and caused the brothers to rend their clothing in frustration, his tribal territory was rent, i.e. was divided, part of it being on the East Bank of the river Jordan.

Radak on Genesis 44:12:1

ויחפש, בגדול החל, in order that they should not suspect him of having planted the goblet in Binyamin’s sack, he made a show of starting to search the oldest, etc. He knew their respective rank in seniority from the way Joseph had seated them at the meal.

Rashi on Genesis 44:12:1

בגדול החל AT THE ELDEST HE BEGAN — so that they should not perceive that he knew where it was (Genesis Rabbah 92.8).

Steinsaltz on Genesis 44:12

He, the steward, searched; he began with the eldest, and with the youngest he concluded. He proceeded in this manner both out of politeness and because if he had gone straight to Benjamin’s sack and found the goblet immediately, it would have looked suspicious. He therefore conducted the search in accordance with the brothers’ ages. The goblet was found in Benjamin’s sack.

Tze'enah Ure'enah, Miketz 101

“He searched, beginning with the oldest” [44:12]. The servant started to search the oldest brother and all the others until he reached the youngest one, expecting that they should not notice. (Rashi, Genesis, 44:12.)

Tze'enah Ure'enah, Miketz 102

“The goblet turned up in Benjamin’s bag” [44:12]. He found the goblet by Benjamin. The brothers were ashamed and said to Benjamin that he was born to a thief. Your mother, Rachel, also stole the images from Laban. They hit him on his shoulders and because they suspected him for no reason, he was worthy that the Temple was built in his part of the land of Israel. (Bahya, Genesis, 44:12.)

Midrash

Joseph manipulates the situation to reveal Benjamin as the supposed thief of the goblet, leading the brothers to accuse him of being a thief son of a thief. Benjamin defends himself by pointing out the brothers' own past actions, causing them to feel remorse. The brothers return to the city without fear, as they see it as insignificant and not a threat.

Bereshit Rabbah 92:8

“He said: Now too, it shall be in accordance with your words; the one with whom it shall be found will be a slave to me, and you shall be exonerated” (Genesis 44:10). “He said: Now too, it shall be in accordance with your words” – ten people, one of whom is implicated in theft, are they not all incarcerated? But I will not do so. “The one with whom it shall be found will be a slave to me.” “He searched, he began with the eldest, and with the youngest he concluded; the goblet was found in Benjamin's sack” (Genesis 44:12). “He searched, he began with the eldest and with the youngest he concluded” – why did he do so? It was so they would not say that he knew where it had been placed. “The goblet was found in Benjamin's sack” – once the goblet was found, they said to him: ‘What [have you done,] thief who is son of a thief?’ (The other brothers accused Benjamin of stealing the goblet and endangering them all, and criticized him as a thief son of a thief, as his mother, Rachel, stole her father’s household idols (Genesis 31:19).) He said to them: ‘Is the man [who sold] Joseph here? Are there goats here? (A reference to the goat the brothers had slaughtered in order to dip Joseph’s tunic in its blood so that Jacob would assume that Joseph had been mauled to death (Genesis 37:31). ) Can brothers who sold their brother [accuse me in this manner]? Astounding!’ “They rent their garments, and each man loaded his donkey, and they returned to the city” (Genesis 44:13). “They rent their garments…” – Rabbi Pinḥas in the name of Rabbi Hoshaya: The tribes caused their father to rend, (Jacob rent his garments upon learning of Joseph’s disappearance (Genesis 37:34). ) that is why, they, too, were afflicted. “Each man loaded his donkey…” – each of them would take his burden with one hand and place it on his donkey. (This was an expression of their great strength.) “They returned to the city…” – Rabbi Abahu said: It was a metropolis, and it says: “To the city”? (The verse could have stated “to Egypt.” The phrase “to the city” implies that it was like any other city, not the seat of power of the Egyptian empire (Maharzu).) Rather, it teaches that it was no more significant in their eyes than a city of ten people. (The brothers were not afraid of having to wage war and conquer the city (Etz Yosef). )

Mishnah

On the evening of the fourteenth of Nisan, one searches for leavened bread in his home by candlelight, focusing on places where leavened bread is typically found. Beit Shammai and Beit Hillel disagree on the extent of the search in a cellar. In the Temple, priests would raise ashes onto a circular heap on the altar, removing them when the heap became too large, except during Festivals when they were left as an adornment. The priest responsible for removing the ashes was diligent in his task.

Mishnah Pesachim 1:1

On the evening [or] of the fourteenth of the month of Nisan, one searches for leavened bread in his home by candlelight. Any place into which one does not typically take leavened bread does not require a search, as it is unlikely that there is any leavened bread there. And with regard to what the Sages of previous generations meant when they said that one must search two rows of wine barrels in a cellar, i.e., a place into which one typically takes some leavened bread, the early tanna’im are in dispute. Beit Shammai say that this is referring to searching the first two rows across the entire cellar, and Beit Hillel say: There is no need to search that extensively, as it is sufficient to search the two external rows, which are the upper ones. This dispute will be explained and illustrated in the Gemara.

Mishnah Tamid 2:2

The priests then began raising the ashes onto the circular heap upon which the ashes were piled. The circular heap was in the middle of the altar. Sometimes there was as much as three hundred kor of ashes upon it. When the heap of ashes became excessively large, the priests would remove the ashes and pour them outside the city. But during the Festivals they would not remove the ashes from the altar, as the ashes were considered an adornment to the altar, since they were a sign of the great number of offerings that were sacrificed on it. In all the days of the altar, even when there was an abundance of ashes upon it, the priest tasked with removing the ashes from the circular heap was never indolent in removing the ashes.

Quoting Commentary

The brothers never fully trusted Benjamin, recalling his mother Rachel's past actions, leading to accusations of theft. The search for Hametz must be done by candlelight, as seen in the comparison to the discovery of the goblet in Benjamin's bag. The search is to be done at night, as it is more conducive to finding hidden items.

Bartenura on Mishnah Pesachim 1:1:3

לאור הנר – In the Gemara ( Talmud Pesahim 2a), it derives that the search for Hametz must be by the light of a candle, since it is written here (Exodus 12:12: "שאר לא ימצא" / “no leaven shall be found” and it is written there (Genesis 44:12): “וימצא הגביע [באמתחת בנימן] / “and the goblet turned up in Benjamin’s bag,” Just as “something found” which is said there, is through searching, as it says, ‘And [the goblet] turned up,” so too, “something found” which is mentioned here, is through searching, and searching is done by a candle, as it is written (Proverbs 20:17)– "נר ה' נשמת אדם"/”The life-breath of man is the lamp (literally, “candle”) of God [revealing the innermost parts].” And they established, that the search is at night, since at night all the people are found in their homes, and the light of a candle is nicer for a search than during the day, for a lamp at noon – what good is it? But however, if he did not search [for Hametz] on the night of the fourteenth [of Nisan] and he searched on the fourteenth in the morning, he has to search also by the light of a candle.

German Commentary on Mishnah Tamid 2:2:1

Dann machten sie sich an. Das ב von באפר, ebenso von בגיזרין in der folgenden Mischna, hängt von החלו ab: sie fingen nun mit der Asche an, sie hinauszuschaffen, wie Gen. 44, 12: בגדול החל.

Tribal Lands, Chapter 15; Binyamin 53

It would seem that the brothers never fully trusted Benjamin to stay out of mischief. They remembered well how his mother Rachel breathed her last – a consequence, said the midrash, for stealing the terafim idols away from her father Laban. (Jacob unknowingly cursed Rachel when he exclaimed, “Whoever has taken the terafim shall die” (Genesis 31:32). BR 74:8–11; PRE 36; Tan. VaYetzei 13. Also Moed Katan 18a and Makkot 11a, on the idea that even an unintentional curse takes effect.) They lambasted the wiliness of Rachel upon discovering the planted goblet: “ ‘The goblet was found in Benjamin’s pack’ (Genesis 44:12). The brothers said to him, ‘You thief, the son of a thief – you are just like your mother, who stole from her own father!’” (BR 92:8).

Talmud

The Gemara derives the requirement to search for leaven before Passover from a verbal analogy between finding leaven in houses and finding a goblet in Benjamin's sack, emphasizing the importance of searching with a lamp as indicated by references to searching with lamps in the verses from Zephaniah and Proverbs.

Pesachim 7b:14

The Gemara cites the relevant verses included in the above derivation. Finding in one context is derived from finding in another context by verbal analogy, as it is written here: “Seven days leaven shall not be found in your houses” (Exodus 12:19), and it is written there: “And he searched, starting with the eldest, and ending with the youngest; and the goblet was found in Benjamin’s sack” (Genesis 44:12). And the word finding in this verse is connected to searching in that same verse by juxtaposition, as the verse says: “And he searched... and was found.”

Pesachim 8a:1

because the light of a lamp is effective for searching. And even though there is no proof for this matter, there is an allusion to this matter, as it is stated: “Seven days leaven shall not be found in your houses” (Exodus 12:19), and it says: “And he searched, starting with the eldest, and ending with the youngest; and the goblet was found in Benjamin’s sack…” (Genesis 44:12). And it says: “At that time I will search Jerusalem with lamps” (Zephaniah 1:12), and it says: “The spirit of man is the lamp of God, searching all the inward parts” (Proverbs 20:27).

Targum

In Genesis 44:12, both Onkelos and Targum Jonathan recount the story of the search for the goblet, starting with the oldest brother and ending with the youngest, where it was found in Benjamin's bag.

Onkelos Genesis 44:12

He searched, beginning with the oldest, and ending with the youngest. The goblet was found in Binyomin’s bag.

Targum Jonathan on Genesis 44:12

And he searched beginning with Reuben, and ending with Benjamin. And the cup was found in Benjamin's sack.

וַֽיִּקְרְע֖וּ שִׂמְלֹתָ֑ם וַֽיַּעֲמֹס֙ אִ֣ישׁ עַל־חֲמֹר֔וֹ וַיָּשֻׁ֖בוּ הָעִֽירָה׃ 13 J At this they rent their clothes. Each reloaded his pack animal, and they returned to the city.
The brothers symbolically reloaded their donkeys as a punishment for causing their father to mourn by sending Joseph's coat, leading to a measure-for-measure repayment from God. The Liturgy emphasizes annulling evil decrees through repentance, prayer, and charity, as seen in various sections of the Machzor Rosh Hashanah and Yom Kippur Ashkenaz. In different Midrashim, Moses, the brothers' treatment of Benjamin, and Mordecai's actions in Shushan are highlighted, showing the generational impact of actions. Radak and Rashi interpret "burdened" in Zechariah 12:3 and II Chronicles 10:11 as being loaded, similar to Genesis 44:13. Onkelos and Targum Jonathan mention the men tearing their clothes in grief and loading their donkeys in Genesis 44:13, with Targum Jonathan adding that they were given strength to endure.

Commentary

The brothers reloaded their donkeys, symbolizing the punishment fitting the crime as they had caused their father to mourn by sending Joseph's coat. They tore their garments in shock and mourning, with Benjamin also tearing his despite being innocent, leading to a measure-for-measure repayment from God.

Radak on Genesis 44:13:1

ויעמס, each one of them reloaded his ass.

Rashi on Genesis 44:13:1

ויעמוס איש על חמרו THEY LADED EVERY MAN HIS ASS — They were stalwart men and did not require the assistance of each other in loading (Genesis Rabbah 92:8).

Rashi on Genesis 44:13:2

וישבו העירה AND THEY RETURNED TO THE CITY — It was the metropolis and yet Scripture says העירה — an ordinary city! But this is because in their eyes it was regarded as a very medium-sized city of only ten inhabitants if it became a matter of waging war against it (Genesis Rabbah 92:8).

Steinsaltz on Genesis 44:13

They rent their garments in shock, shame, helplessness, and terror at the implications of this discovery. The act of rending was also a mark of mourning. Each man loaded his sack onto his donkey, and they returned to the city.

Tur HaArokh, Genesis 44:13:1

ויקרעו שמלותם, “they rent their garments, etc.” This was an illustration of the principle of מדה כנגד מדה, that the punishment fits the crime. The brothers having sent the blood-drenched coat of Joseph to their father at the time, had caused their father to rend his garments as a symbol of anguish and mourning. Now these same bothers had occasion to do the same.

Tze'enah Ure'enah, Miketz 105

“They rent their clothes” [44:13]. They all tore their garments. Even Benjamin where the goblet had been found also tore his garments. Because they suspected him for no reason, Benjamin was worthy that from him Mordecai was descended and wore garments that a king used to wear in the days of Ahasuerus. However, the brothers caused their father to tear his garments when they brought Joseph’s damaged shirt. Jacob tore his garment and therefore the Holy One again sent to the children that they must also tear their garments because of Joseph. The Holy One repays everything, measure for measure. The servant who chased them down was his son, Menashe. Because he caused the children of Jacob to tear their garments, therefore the land of Menashe was divided and torn. Half of his land was across the Jordan and half was outside the land. (Bahya, Genesis, 44:12.)

Liturgy

The text from the Liturgy emphasizes the theme of annulling the evil decree through repentance, prayer, and charity, as based on Midrash Rabbah, Bereishis 44:13. This concept is repeated in various sections of the Machzor Rosh Hashanah and Yom Kippur Ashkenaz Linear and Reader's Repetition.

Machzor Rosh Hashanah Ashkenaz Linear, Musaf, First Day of Rosh Hashana, Reader's Repetition 207

annul the evil decree. (This is based on Midrash Rabbah, Bereishis 44:13.)

Machzor Rosh Hashanah Ashkenaz Linear, Musaf, Second Day of Rosh Hashana, Reader's Repetition 150

annul the evil decree. (This is based on Midrash Rabbah, Bereishis 44:13.)

Machzor Rosh Hashanah Ashkenaz, Musaf, First Day of Rosh Hashana, Reader's Repetition 44

Congregation followed by Chazzan: But repentance, and prayer and charity annul the evil decree. (This is based on Midrash Rabbah, Bereishis 44:13.)

Machzor Rosh Hashanah Ashkenaz, Musaf, Second Day of Rosh Hashana, Reader's Repetition 19

But repentance, and prayer and charity annul the evil decree. (This is based on Midrash Rabbah, Bereishis 44:13.)

Machzor Yom Kippur Ashkenaz Linear, Musaf for Yom Kippur, Reader's Repetition of the Amidah 381

annul the evil decree. (This is based on Midrash Rabbah, Bereishis 44:13.)

Machzor Yom Kippur Ashkenaz, Musaf for Yom Kippur, Reader's Repetition of the Amidah 183

But repentance, and prayer and charity annul the evil decree. (This is based on Midrash Rabbah, Bereishis 44:13.)

Midrash

In Shemot Rabbah 4:1, Moses exhibited attributes of cleanliness, purity of heart, honesty, and integrity in his interactions with Yitro before returning to Egypt. In Midrash Tanchuma, Miketz 10:10, the brothers' treatment of Benjamin led to Mordecai's similar actions in Shushan. Midrash Tehillim 10:3 discusses forgiveness and consequences for actions, while Bereshit Rabbah 84:20 highlights the generational impact of actions on descendants. Finally, in Esther Rabbah 8:1, Mordecai's actions mirror those of his ancestor Benjamin in response to a similar situation, demonstrating a cycle of consequences for actions.

Bereshit Rabbah 84:20

“Jacob rent his garments, placed sackcloth on his loins, and mourned his son many days” (Genesis 37:34). “Jacob rent his garments” – Rabbi Pinḥas said in the name of Rabbi Hoshaya: The tribes caused their father to rend. Where did they receive retribution? In Egypt, as it was stated: “They rent their garments…” (Genesis 44:13). Joseph caused the tribes to rend; his descendant arose, and retribution was exacted against him, as it is stated: “Joshua rent his garments” (Joshua 7:6). Benjamin caused the tribes to rend. (When Joseph’s goblet was found in Benjamin’s sack, his brothers rent their garments. Although this was not Benjamin’s fault, since it occurred through him, he was also punished. Alternatively, knowing that his brothers’ money was returned on their first trip, he should have checked his sack before setting out (Yefe To’ar). ) Where was retribution exacted against him? In Shushan the citadel, as it is stated: “Mordekhai rent his garments” (Esther 4:1). Manasseh caused the tribes to rend; (Manasseh was the messenger Joseph sent to search his brothers’ sacks (Matnot Kehuna). ) that is why his inheritance was split, half of it in the land of the Jordan and half of it in the land of Canaan. “Placed sackcloth on his loins” – Rabbi Aivu said: Because Jacob our patriarch adopted sackcloth, it does not depart from him, from his children, and from his descendants until the end of all the generations. But it is practiced only among his prominent descendants, [such as] David, as it is stated: “David and the elders, covered in sackcloth, fell on their faces” (I Chronicles 21:16). Ahab – “and placed sackcloth upon his flesh” (I Kings 21:27). Yoram – “the people looked, and behold, the sackcloth was upon his flesh” (II Kings 6:30). Mordekhai – “he donned sackcloth and ashes” (Esther 4:1). “And mourned his son many days” – these were twenty-two years. (Joseph was sold at age seventeen and stood before Pharaoh at age thirty. His father descended to Egypt in the second year of the famine that followed the seven years of plenty. Joseph was then thirty-nine years old. Thus, he was separated from Jacob for twenty-two years, corresponding to the twenty-two years that Jacob was away from his father.)

Bereshit Rabbah 92:8

“He said: Now too, it shall be in accordance with your words; the one with whom it shall be found will be a slave to me, and you shall be exonerated” (Genesis 44:10). “He said: Now too, it shall be in accordance with your words” – ten people, one of whom is implicated in theft, are they not all incarcerated? But I will not do so. “The one with whom it shall be found will be a slave to me.” “He searched, he began with the eldest, and with the youngest he concluded; the goblet was found in Benjamin's sack” (Genesis 44:12). “He searched, he began with the eldest and with the youngest he concluded” – why did he do so? It was so they would not say that he knew where it had been placed. “The goblet was found in Benjamin's sack” – once the goblet was found, they said to him: ‘What [have you done,] thief who is son of a thief?’ (The other brothers accused Benjamin of stealing the goblet and endangering them all, and criticized him as a thief son of a thief, as his mother, Rachel, stole her father’s household idols (Genesis 31:19).) He said to them: ‘Is the man [who sold] Joseph here? Are there goats here? (A reference to the goat the brothers had slaughtered in order to dip Joseph’s tunic in its blood so that Jacob would assume that Joseph had been mauled to death (Genesis 37:31). ) Can brothers who sold their brother [accuse me in this manner]? Astounding!’ “They rent their garments, and each man loaded his donkey, and they returned to the city” (Genesis 44:13). “They rent their garments…” – Rabbi Pinḥas in the name of Rabbi Hoshaya: The tribes caused their father to rend, (Jacob rent his garments upon learning of Joseph’s disappearance (Genesis 37:34). ) that is why, they, too, were afflicted. “Each man loaded his donkey…” – each of them would take his burden with one hand and place it on his donkey. (This was an expression of their great strength.) “They returned to the city…” – Rabbi Abahu said: It was a metropolis, and it says: “To the city”? (The verse could have stated “to Egypt.” The phrase “to the city” implies that it was like any other city, not the seat of power of the Egyptian empire (Maharzu).) Rather, it teaches that it was no more significant in their eyes than a city of ten people. (The brothers were not afraid of having to wage war and conquer the city (Etz Yosef). )

Esther Rabbah 8:1

“Mordekhai knew everything that had been done, and Mordekhai rent his garments and donned sackcloth and ashes. He went out in the midst of the city and cried a loud and bitter cry” (Esther 4:1). “Mordekhai knew everything that had been done, and Mordekhai rent his garments.” Benjamin caused the tribes [his brothers] to rend; that is what is written: “They rent their garments” (Genesis 44:13). Where was he caused to rend? It was in Shushan the citadel; that is what is written: “Mordekhai rent his garments,” and he was from the tribe of Benjamin. (The midrash is stating that the fact that Mordekhai had to rend his garments is in some respects a punishment for Binyamin having caused his brothers to have to rend their garments. This is because he was not careful enough and did not notice that the silver goblet had been placed in his sack (Etz Yosef).) “He donned sackcloth and ashes.” Rabbi Aivu said: Once Jacob our patriarch adopted sackcloth, as it is written: “He placed sackcloth on his loins” (Genesis 37:34), it never again left his descendants. It is written about Ahab: “He placed sackcloth on his flesh” (I Kings 21:27); his son Yoram: “The people saw, and behold, the sackcloth was on his flesh” (II Kings 6:30); Mordekhai, “He donned sackcloth and ashes.” “He [Esau] cried a loud and bitter cry” (Genesis 27:34). Where was he repaid? In Shushan, as it is stated: “[Mordekhai] cried a loud and bitter cry.” Rabbi Ḥanin said: Anyone who says that the All-Merciful is One who forgoes, his innards will be forgone. He is forbearing, but then collects His due. Know that Jacob caused Esau to cry one cry, as it is written: “He cried a loud and bitter cry” [and as a result, Jacob’s descendant, Mordekhai, cried a loud and bitter cry].

Midrash Tanchuma, Miketz 10:10

Then they rent their clothes (ibid., v. 13). The Holy One, blessed be He, said to them: You caused your father’s clothes to be torn for no reason at all, (Though Joseph was not dead, Jacob tore his clothes in mourning.) so you too shall rend your clothes on account of Benjamin. Said R. Isaac: The brothers rent their clothes for Benjamin; therefore Mordecai, descended from them, will rend his clothes because of Israel, as it is said: Now when Mordecai knew all that was done, Mordecai rent his clothes (Est. 4:1). And laded every man his ass (Gen. 44:13). Not one of them needed to help his companion. They arose, cudgeled Benjamin on his shoulders, and cried out: “O thief, son of a thief, you have disgraced us. You are, indeed, the son of your mother (Rachel), who likewise disgraced our father (by stealing Laban’s teraphim).” In reward for the blows struck upon his shoulders, the Shekhinah hovered between his shoulders, as it is said: He covereth him all the day, and dwelleth between his shoulders (Deut. 33:12)

Midrash Tehillim 10:3

"The arrogance of the wicked kindles the poor. This refers to Lot who was caught with the people of Sodom. The tribes thought they had devised a plan, but they were caught in their own schemes. Rabbi Yudan said: The one who says 'the merciful One will forgive' is not forgiven until he appeases his friend. The Holy One, blessed be He, said to the tribes: You sold your brother for food and drink, as it says, 'And they sat down to eat bread' (Genesis 37:25). Behold, your children will be sold in Shushan during a feast, as it says, 'And the king and Haman sat down to drink' (Esther 3:15). Rabbi Yissachar said: What if Joseph had not forgiven his brothers, as it says, 'It was not you who sent me here, but God' (Genesis 45:8)? See how this is corrected for them! He who does not forgive his friend, even for a minor offense, is guilty of many sins. Rabbi Chanin said: The Holy One, blessed be He, said to the tribes: You said, 'Let us sell Joseph as a slave.' By your lives, you will be called slaves every year. Rabbi Pinchas said in the name of Rabbi Hosea: The tribes caused their father's coat to be torn, and they were punished in Egypt, as it says, 'And they tore their clothes' (Genesis 44:13). Joseph caused the tribes to tear their clothes, and his descendant, Joshua, was punished, as it says, 'And Joshua tore his clothes' (Joshua 7:6)."

Shemot Rabbah 4:1

“Moses went and returned to Yeter his father-in-law and he said to him: Please, let me go and return to my brethren who are in Egypt and see if they are still alive. Yitro said to Moses: Go in peace” (Exodus 4:18). “Moses went and returned to Yeter his father-in-law” – that is what is written: “[Who shall ascend the mountain of the Lord? Who shall stand in His holy place?] He who has clean hands and is pure of heart, [who has not taken My name in vain, nor taken an oath deceitfully]” (Psalms 24:3–4). Who is able to climb the mountain of God? One who has these attributes; and all of them were stated in Moses’s regard. “Clean hands” – this is Moses, as it is stated: “I have not taken [nasati] one donkey from them…” (Numbers 16:15). Had he taken a donkey that was theirs, how would he be different from robbers? Rather, so said Moses: All those journeys that we traveled in the wilderness, I did not say to one of them to take an item of mine and load it on his donkey. Nesia is an expression of nothing other than loading, as it is stated: “Each man loaded his donkey” (Genesis 44:13). “Pure of heart” – this is Moses, who did not set out on the mission of the Holy One blessed be He, until he clarified his undertaking, as it is stated: “And they will say to me: What is His name, [what shall I say to them?]” (Exodus 3:13). “Who has not taken My name in vain” – this is the life of the Egyptian, as he killed the Egyptian only after he judged him and saw that he was liable for execution. (This derivation is based on the unusual way in which the verse states “My name” – nafshi, which is from the word nefesh, which generally means life. Alternatively, it is based on the opinion that Moses killed the Egyptian by mentioning the name of God (See Shemot Rabba 1:29). ) “Nor taken an oath deceitfully” – this is Moses. When he went to Yitro he took an oath to him that he would not leave without his knowledge. When he went on the mission of the Holy One blessed be He, he went to Yitro and nullified his oath. (He received permission from Yitro to leave, and therefore did not violate his oath (Yefei Toar).) That is what is written: “He returned to Yeter his father-in-law.”

Quoting Commentary

Radak explains that in Zechariah 12:3, Jerusalem is likened to a heavy burden that will ultimately defeat those who try to fight against it. Rashi, in II Chronicles 10:11, also interprets "burdened" as being loaded, comparing it to Genesis 44:13 where men loaded their donkeys.

Radak on Zechariah 12:3:1

a stone of burden – She is compared first to a cup of weakness, and then the prophet goes on to compare her to a stone of burden. This is to say - all those who wear themselves out fighting against Jerusalem will be beaten by her. This is like a great stone which is a tremendous burden and a heavy load to those who bear it. Furthermore, while they are lifting it off the ground to place it on their shoulders it will gash their hands. Many men test their strength against it and through carrying it gash their hands. So all the nations of the world will gather against Jerusalem, they will all be gathered together in her. The word burden (maamasa) is as in “…and each one loaded (va’yaamos) his donkey…” (Genesis 44:13) Loading something on a donkey relates to a burden. Targum Yonatan translated it into Aramaic as “a heavy stone for all nations, all who rob her will surely be plundered…”

Rashi on II Chronicles 10:11:1

burdened - Heb. הֶעֱמִיס, loaded, like (Gen. 44:13): “and each man loaded (וַיַַַַַּעֲמס) his donkey.”

Targum

In Genesis 44:13, both Onkelos and Targum Jonathan mention that the men tore their clothes in grief and loaded their donkeys before returning to the city. Targum Jonathan adds that they were given strength to endure the situation.

Onkelos Genesis 44:13

They tore their garments [in grief]. Each man loaded his donkey, and they returned to the city.

Targum Jonathan on Genesis 44:13

And they rent their clothes; but the strength of fortitude was given to them; and they laded every man his ass, and returned to the city.

וַיָּבֹ֨א יְהוּדָ֤ה וְאֶחָיו֙ בֵּ֣יתָה יוֹסֵ֔ף וְה֖וּא עוֹדֶ֣נּוּ שָׁ֑ם וַיִּפְּל֥וּ לְפָנָ֖יו אָֽרְצָה׃ 14 J When Judah and his brothers reentered the house of Joseph, who was still there, they threw themselves on the ground before him.
Judah and his brothers went to Joseph's house where they prostrated themselves before him, fulfilling Joseph's dream of eleven stars bowing down to him. Judah spoke on behalf of his brothers and offered to take Benjamin's place as a slave, leading them to agree to sell Joseph to the Ishmaelites. Rabbeinu Bahya explains that Yaakov's placement of Ephrayim ahead of Menashe was to show respect to the older brother, and the leadership dynamic shifts to Judah in Egypt. In Targum, Judah and his brothers find Joseph still at his house and bow down before him.

Commentary

All ten brothers and Binyamin fell to the ground before Joseph, fulfilling Joseph's dream of eleven stars bowing down to him. Judah steps forward to fulfill his pledge, Joseph was waiting for them at his house, and they all prostrated themselves before him once again.

Rabbeinu Bahya, Bereshit 44:14:1

ויפלו לפניו ארצה, “they fell to the ground before him (Joseph).” All ten brothers fell to the ground plus Binyamin. This was the realisation of Joseph’s dream in which eleven stars bowed down to him (37,9).

Rashi on Genesis 44:14:1

עודנו שם HE WAS YET THERE — for he was waiting for them.

Rav Hirsch on Torah, Genesis 44:14:1

Nun tritt Juda hervor; denn nun gilt es, seine Bürgschaft zu lösen.

Steinsaltz on Genesis 44:14

Judah and his brethren came to Joseph’s house, and he, Joseph, was still there. Joseph had, of course, good reason to remain in his house. Once again they fell before him to the ground.

Midrash

Judah and his brothers went to Joseph's house to avoid shaming them before the Egyptians, even though Joseph stayed home that day to prevent this. The Ishmaelites carried spices to counteract their usual foul odor when transporting Joseph to Egypt. Judah spoke on behalf of his brothers, leading them and offering to take Benjamin's place as a slave. The brothers agreed to sell Joseph to the Ishmaelites, following Judah's advice.

Bereshit Rabbah 84:17

“They sat to eat bread, and they lifted their eyes and saw, and, behold, a caravan of Ishmaelites was coming from Gilad, and their camels were bearing spices, and balm, and ladanum, going to take them down to Egypt” (Genesis 37:25). “They sat to eat bread” – Rabbi Aḥva bar Ze’eira said: The transgression of the tribes is remembered forever; it gave hope to the world. “They sat to eat bread” – he gave everyone in the world bread to eat. (The sale of Joseph led to his appointment to viceroy in Egypt and to his role as dispenser of food during the famine.) “And they lifted their eyes and saw…” – Rabbi Abba bar Kahana said: But is it not typical of the Ishmaelites to bear only hides and tar? Rather, see what the Holy One blessed be He prepared for that righteous one at that moment: Sacks filled with spices, so that the wind would blow through them [and provide a pleasant smell] to counteract the odor of the Arabs. (Because the Ishmaelites generally transported foul-smelling substances, they and their equipment had an unpleasant odor. God arranged for the caravan carrying Joseph to Egypt to have pleasant-smelling spices in order to mask the foul, unpleasant odor. ) “Judah said to his brothers: What profit is it if we kill our brother and conceal his blood” (Genesis 37:26). “Judah said to his brothers…” – Rabbi Yehuda bar Ilai said: The verse is speaking in praise of Judah. In three places, Judah spoke before his brothers and they crowned him king over them. (They accepted his advice or his leadership. ) “Judah said to his brothers”; “Judah and his brothers came [.…And Judah said]” (Genesis 44:14); (This was after Benjamin was caught with Joseph’s goblet; Judah led the brothers in their return to Joseph and spoke as their representative.) “Judah approached him [and said]” (Genesis 44:18). (This was after Joseph informed them that Benjamin would be his slave. Judah again spoke on behalf of the brothers, argued for Benjamin’s release, and offered to take Benjamin’s place as a slave. ) “Come, let us sell him to the Ishmaelites, and let our hand not be upon him, for he is our brother, our own flesh. His brothers heeded him” (Genesis 37:27). “Come, let us sell him to the Ishmaelites” – they said: Let us adopt the way of the world. Canaan, who sinned, (Canaan reported Noah’s nakedness to Noah’s sons (see Bereshit Rabba 36:7). ) was he not cursed to be a slave? This one, too, let us sell him to the Ishmaelites. (Joseph had slandered his brothers (Genesis 37:2; see above, section 7). Therefore, they considered him worthy of a similar fate to that of Canaan. ) “His brothers heeded him.”

Midrash Tanchuma Buber, Miketz 13:6

(Gen. 44:14:) WHEN JUDAH AND HIS BROTHERS CAME TO JOSEPH'S HOUSE. What is the meaning of TO JOSEPH'S HOUSE? Did not he not leave < his house > daily to hold court at the seat of judgment? (Gk.: bema (“rostrum”).) It is simply that on this day he did not leave < home > so as not to shame his brothers before the Egyptians.

Midrash Tanchuma, Miketz 10:11

And Judah and his brothers came to Joseph’s house (Gen. 44:14). Why did they go to Joseph’s house? Did he not leave each day to preside at court? He had said to himself: “I will not disgrace my brothers before the Egyptians.” And they fell before him on the ground…. “Behold, we are my lord’s bondsmen” (ibid., v. 14–16). This fulfilled the verse And behold, the sun and the moon and the eleven stars bowed down to me (ibid. 37:9). Whereupon Joseph said to them: What deed is this that ye have done? Know ye not that such a man as I will indeed divine (ibid. 44:15). And he said to them also: “I will tell you why this youth stole it. He did so in order to divine through it and learn the whereabouts of his brother.” And Judah said: “What shall we say unto my lord? What shall we speak? Or how shall we clear ourselves?” (ibid., v. 16). What shall we say concerning the first pieces of silver (that were placed in their sacks by the steward)? How shall we speak concerning the second pieces of silver? How shall we clear ourselves in the matter of the cup? God hath found out the iniquity of thy servants (ibid.). Do not read the phrase as matza (“found out”) but as motza (“revealed”).

Quoting Commentary

Rabbeinu Bahya explains that Yaakov's placement of Ephrayim ahead of Menashe was a lesson in etiquette to show respect to the older brother despite foreseeing Ephrayim's future greatness. In the encounters with Yosef in Egypt, the leadership dynamic shifts from the group of brothers to Yehudah, who becomes the undisputed leader. The fulfillment of Joseph's dream of eleven stars bowing down is seen when the brothers prostrate themselves before Joseph and Benjamin.

Rabbeinu Bahya, Bereshit 48:20:2

It is also possible to interpret the words: “ahead of Menashe,” in a literal sense, i.e. Ephrayim stood in front of Menashe. In that event Yaakov would not have referred to Ephrayim’s superiority over Menashe. The words “in front of Menashe” would emphasize Menashe’s superiority, his being used as the term of reference. We find something similar in Genesis 44,14 where Yehudah is mentioned before Joseph and the Torah describes the brothers as prostrating themselves “before Him,” meaning Joseph, of course, seeing he was superior in stature to Yehudah though he was named last. If we accept this interpretation then the lesson in etiquette which Yaakov taught us on that occasion was that the older brother is to be treated respectfully because he is biologically senior. When a person places someone in front of a person of superior rank then this does not mean that the person so placed is superior but the very opposite is the case. This interpretation does not conflict with the fact that Yaakov foresaw a greater future for Ephrayim. On the contrary, precisely because in the future someone may attain a higher rank than his brother this is no excuse not to defer to his older brother when this future has not yet occurred.

Redeeming Relevance; Genesis 6:33

One difference between the first two and the third encounters with Yosef in Egypt is the leadership dynamic of the brothers. In the first meeting (Bereshit 42:10–22), the brothers are always speaking as a group, with the one exception of Reuven’s brief interjection of “I told you so” (verse 22) when they recognize their guilt in their earlier treatment of Yosef. In the second encounter, before Binyamin is framed, the brothers are still speaking as a group. Afterwards, when the brothers are arrested and there is a need for leadership, it is no longer Reuven who steps up but Yehudah. Now that Yehudah’s leadership has come to the fore, the text (Bereshit 44:14) describes the group as “Yehudah, and his brothers.” Yehudah now becomes the undisputed leader, to be confirmed by Yaakov later on (Bereshit 46:28, 49:8–12).

Tze'enah Ure'enah, Miketz 106

“They threw themselves on the ground before him” [44:14]. The brothers fell before Joseph and also Benjamin. Now the dream was fulfilled that eleven stars would bow down and with Benjamin there were eleven brothers, in comparison with the eleven stars. (Bahya, Genesis, 44:14.)

Targum

Yehudah and his brothers went to Yoseif's house where they found him still there, and they all fell to the ground before him. (Onkelos Genesis 44:14, Targum Jonathan on Genesis 44:14)

Onkelos Genesis 44:14

Yehudah and his brothers came to Yoseif’s house. He was still there, and they fell to the ground before him.

Targum Jonathan on Genesis 44:14

And Jehuda and his brethren entered into Joseph's house. He was yet there; and they fell before him on the ground.

וַיֹּ֤אמֶר לָהֶם֙ יוֹסֵ֔ף מָֽה־הַמַּעֲשֶׂ֥ה הַזֶּ֖ה אֲשֶׁ֣ר עֲשִׂיתֶ֑ם הֲל֣וֹא יְדַעְתֶּ֔ם כִּֽי־נַחֵ֧שׁ יְנַחֵ֛שׁ אִ֖ישׁ אֲשֶׁ֥ר כָּמֹֽנִי׃ 15 J Joseph said to them, “What is this deed that you have done? Do you not know that a man like me practices divination?”
Joseph, as a high-ranking official, implied he could practice divination to uncover the truth about the stolen goblet, which should have deterred his brothers from stealing. The concept that God is identical with His attributes is reflected in the Hebrew language, emphasizing the unity between God and His qualities. Joseph accused his brothers of stealing the silver cup, suggesting Benjamin used it for divination to find Joseph. The role of the Messiah Ben Joseph involves defeating negative forces and subduing the serpent's influence in the land. Chizkuni explains that "enchantments" refer to instances of financial success, searching for a missing goblet, and warning against using sorcery. Yoseif asserts his expertise in divination when accusing his brothers of wrongdoing.

Commentary

Joseph is implying that as a high-ranking official he is able to practice divination, indicating he knew who stole the goblet. His status and position should have deterred the brothers from stealing, as someone in his position would be able to uncover the truth through sorcery or logical deduction.

Da'at Zekenim on Genesis 44:15:1

כי נחש ינחש איד אשר כמוני, “for a man of my stature surely is able to divine things?!” He meant that seeing that he was a man in an exalted position, he would investigate thoroughly if someone accused was indeed guilty of the crime he has been accused of.

Or HaChaim on Genesis 44:15:1

הלא ידעתם כי נחש ינחש איש אשר כמוני, "Did you not know that a man such as I is able to divine things?" With this comment Joseph wanted to answer the brothers' accusation that he had framed them, since how could he have known that they had committed the theft unless they had themselves confessed to it? Joseph headed off such an accusation by saying that someone like himself practiced sorcery.

Or HaChaim on Genesis 44:15:2

The reason the Torah has Joseph describe the sorcery as being performed not "by myself," but by someone "in a high position such as I" was, that not just he but anyone who occupied high office was presumed to be able to divine things like that. The brothers should have taken this into consideration before stealing anything.

Rashbam on Genesis 44:15:1

איש אשר כמוני, princes and ministers were in the habit of performing magic tricks as we know from Ezekiel 21,26 where the King of Babylon is described as standing at the crossroads in order to engage in this kind of divination. Joseph is saying that he knows who stole my property.

Rashi on Genesis 44:15:1

'הלא ידעתם כי נחש ינחש וגו KNOW YE NOT THAT SUCH A MAN AS I CAN CERTAINLY DIVINE? — Are you not aware that so distinguished a person as I am knows how to divine, and (even though you have robbed me of the goblet by which I divine) to discover by my own intelligence and common sense or by logical deduction that it was you who stole the goblet!

Sforno on Genesis 44:15:1

What is this deed. It was not only wicked but foolish as well, because I am an expert diviner.

Siftei Chakhamim, Genesis 44:15:1

Through knowledge, reason ... that you stole the goblet. I.e., although you stole the goblet I divine with, so how could I have known that you stole it? Common sense should have told you that, “A man like me...”

Steinsaltz on Genesis 44:15

Joseph said to them, in the manner of an important minister: What is this deed that you have done? Don’t you know that a man who is like me will practice divination? By now you are aware of my wisdom and greatness. Did you not fear that I would discover what had happened to my goblet? I cannot comprehend the reason for this foolish act. 17

Jewish Thought

God is identical with His attributes, such as knowledge and life, and cannot be separated from them. This concept is difficult to fully comprehend, but it is reflected in the Hebrew language which does not allow for the expression "the life of God" as it does for "the life of Pharaoh", as God's life is His essence and they are one. The phrase "the living God" is used instead to emphasize this unity. (Eight Chapters 8:19)

Eight Chapters 8:19

It is manifest that God is identical with His attributes and His attributes with Him, so that it may be said that He is the knowledge, the knower, and the known, and that He is the life, the living, and the source of His own life, the same being true of His other attributes. This conception is very hard to grasp, and thou shouldst not hope to thoroughly understand it by two or three lines in this treatise. There can only be imparted to thee a vague idea of it. (For an exhaustive discussion of the theories which M. merely mentions here, see Moreh, I, 50-51, on the attributes of God. See Munk, Guide, I, 50, p. 179 ff., passim; Kaufmann, ibid., p. 418 ff.; Cohen, Charakteristik, etc. in Moses ben Maimon, I, pp. 89-90.) Now, in consequence of this important axiom, the Hebrew language does not allow the expression Ḥe Adonai (the life of God) as it does Ḥe Fara'oh (Gen. XLII, 15.) (the life of Pharaoh), where the word ḥe (in the construct state) is related to the following noun, for the thing possessed and the possessor (in this case) are two different things. Such a construction cannot be used in regard to the relation of a thing to itself. Since the life of God is His essence, and His essence is His life, not being separate and distinct from each other, the word "life", therefore, cannot be put in the construct state, but the expression Ḥai Adonai (Ruth, III, 13.) (the living God) is used, the purpose of which is to denote that God and His life are one. (Cf. Yesode ha-Torah, II, 10, and Moreh, I, 58 (beg.). See Munk, Guide, I, p. 302, n. 3. The expressions חֵי אלהים (II Sam. II, 27), חֵי אל (Job XXVII, 2), and especially חֵי יהוה וחֵי נפשך (I Sam. XX, 3; XXV, 26, and II K. II, 2), and Jer. XXXVIII, 16 substantiate this novel linguistic argument of M. Amos VIII, 14 חֵי אלהיך דן is used in reference to the gods of idolators.)

Midrash

Joseph accused his brothers of stealing his silver cup, suggesting that Benjamin did it to use in divination to find out where his missing brother Joseph was.

Midrash Tanchuma Buber, Miketz 13:8

(Gen. 44:15:) THEN JOSEPH SAID TO THEM: WHAT IS THIS DEED THAT YOU HAVE DONE? Joseph said to them: I am telling you for what reason this lad stole it. < He did so > to divine with it and to know where his brother was.

Musar

The text discusses the role of the משיח בן יוסף in liberating Israel from the serpent's pollutants before the arrival of the Messiah rooted in נחש. This process involves defeating negative forces and subduing the serpent's influence in the land known as ערות הארץ.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 108

Before this will occur, the משיח בן יוסף the natural enemy of Esau will come forth and will complete his task of liberating Israel from the serpent's pollutants just as he had begun to do when he had been given the mission to be "a father to Pharaoh" in the land that is known as ערות הארץ, "the naked part of the earth." Then the Messiah, who has his roots in the נחש (Yishai) can come forth as a צפע (as described on page 309 based on Isaiah 14,29. When Joseph's butler told the brothers that his master had said נחש ינחש איש אשר כמוני in 44,5, he alluded to the process of defeating the serpent at its own game; his master would be able to parry and subdue the negative forces from where they had emanated.

Quoting Commentary

Chizkuni explains that the term "enchantments" is used in reference to Lavan's financial success during Yaakov's stay, Joseph's servant searching for a missing goblet, and Bileam warning Balak about the futility of using sorcery to curse the Jewish people in Numbers 23:23:1.

Chizkuni, Numbers 23:23:1

כי לא נחש ביעקב, “for there is none in Yaakov who relies on enchantments.” Compare use of that term in Genesis 30,27, where Lavan credits his financial success during Yaakov’s stay with him to such enchantments. We find it again when Joseph’s servant upon searching for the missing goblet credits his master with using it as such an instrument (Genesis 44,15). Here it is used by Bileam to tell Balak about the futility of engaging in such enchantments when dealing with the Jewish people. No sorcery will succeed in bringing a curse on Israel.

Targum

Yoseif accuses his brothers of wrongdoing and asserts his expertise in divination [investigation].

Onkelos Genesis 44:15

Yoseif said to them, What is this deed that you have done? Do you not know that a man like me is an expert diviner [investigator]?

Targum Jerusalem, Genesis 44:15

By which divining he divineth

Targum Jonathan on Genesis 44:15

And Joseph said to them, What deed is this that you have done ? Could you not know that a man like me divining can divine?

וַיֹּ֣אמֶר יְהוּדָ֗ה מַה־נֹּאמַר֙ לַֽאדֹנִ֔י מַה־נְּדַבֵּ֖ר וּמַה־נִּצְטַדָּ֑ק הָאֱלֹהִ֗ים מָצָא֙ אֶת־עֲוֺ֣ן עֲבָדֶ֔יךָ הִנֶּ֤נּוּ עֲבָדִים֙ לַֽאדֹנִ֔י גַּם־אֲנַ֕חְנוּ גַּ֛ם אֲשֶׁר־נִמְצָ֥א הַגָּבִ֖יעַ בְּיָדֽוֹ׃ 16 J Judah replied, “What can we say to my lord? How can we plead, how can we prove our innocence? God has uncovered the crime of your servants. Here we are, then, slaves of my lord, the rest of us as much as he in whose possession the goblet was found.”
Chasidut: Mei HaShiloach connects the brothers' false accusation to their past sin of selling Yosef, while Sippurei Maasiyot alludes to the shattering and repair of the pre-Creation sefirot in the narrative. Ibn Ezra explains the spelling of "nitztaddak," Rashi suggests God orchestrated the situation for the brothers to face their sins, and Liturgy expresses shame and repentance before God. Midrash highlights the consequences of the brothers' actions in selling Joseph, and Musar discusses the concept of "measure for measure" in their behavior. Quoting Commentary provides linguistic explanations from different verses, and Responsa explores the dilemma of saving a thief from the death penalty. Talmud explains an abbreviation in Genesis, and Targum depicts Judah offering to be a slave along with the one in possession of the goblet to justify themselves for their sins.

Chasidut

The commentary from Mei HaShiloach suggests that the brothers' false accusation of theft is a result of their previous sin of misleading their father with the sale of Yosef. The Sippurei Maasiyot commentary indicates that the story of the shattering and repair of the pre-Creation sefirot is alluded to in the narrative, highlighting the deep and hidden secrets within the text that are only partially revealed.

Mei HaShiloach, Volume I, Genesis, Miketz 9

“… What can be said to my master, what can be spoken … God has found out the sin of your servants ….” (Bereshit, 44:16) In the Midrash (Bereshit Rabba, 92:9) it says, “We know that we did not steal.” Now we know for certain that we are not at all flawed. However, since God brought such a situation upon us, surely there exists something similar within us to suit us to the situation. It is because we misled our father (literally “stole his mind”) with the sale of Yosef that we are falsely accused of theft.

Sippurei Maasiyot 12:106

I also understood from his words that Mitath haMelakhim ["Death of the Kings;" shattering of the pre-Creation sefirot] and their repair is alluded to in this story, although neither the aspect of their destruction nor the aspect of their rebuilding are mentioned as the order of the ten aforementioned aspects, for the same reasons above. But still the things are hidden and sealed, because the utmost secret of the story he did not reveal at all; he only enlightened our eyes with the verses and ideas above so that we should know that there are very great and awesome hidden secrets in the story. But we do not know the extent. Fortunate is one who is privileged to understand a bit of the secrets of these stories explained in this book, because they are all extremely wondrous and awesome novelties; "`Amok `amok, mi yimtza'enu/ Deep, deep; who can find it out?" [Eccl. 7:24] "Mah nomar... mah nedaber/ What shall we say... what shall we speak?" [Gen. 44:16] "Mi-shama` kazoth, mi ra'ah ka'eleh/ Who has heard such a thing? Who has seen such things?" [Isa. 66:8]

Commentary

Ibn Ezra explains that the word "nitztaddak" has a tet instead of tav due to the root letter being a tzadi. Sforno, Or HaChaim, and Rabbeinu Bahya all discuss the brothers offering themselves as slaves due to the guilt from selling Joseph. Rashi mentions that the situation was orchestrated by God for the brothers to face their past sins. Chizkuni explains the questions posed by Judah refer to past events involving money and the goblet. Tze'enah Ure'enah also discusses the guilt of selling Joseph and the brothers offering themselves as slaves.

Chizkuni, Genesis 44:16:1

מה נאמר לאדוני, “what can we say to my lord?” This question referred to the return of their money after the first trip. מה נדבר, “what can we speak?” this question referred to the money found in their bags during the search now. מה נצטדק, “how can we justify ourselves?” This referred to the goblet being found in the bag of one of them.

Chizkuni, Genesis 44:16:2

גם אנחנו גם אשר נמצא הגביע בידו, “both we and the one in whose hand the goblet has been found etc.;” why did Yehudah use the word גם, “also” twice in this verse? This was to teach us that also those of us against whom there is no evidence or suspicion at all, are prepared to remain as your master’s slaves, not to mention our brother in whose bag the goblet has been found. The difference between what Yehudah says now and what he had said in verse 9 is that in that verse he had accepted the death penalty for the person in whose bag the goblet would be found, as he had been so sure that none of their bags would contain it. When the brothers saw that it had been found in Binyamin’s bag, they offered themselves as slaves also, but backtracked on acknowledging that Binyamin would be sentenced to death. They hoped that their offer would save Binyamin from being convicted of the death penalty.

Ibn Ezra on Genesis 44:16:1

[CLEAR OURSELVES.] There is a tet in place of the tav of the hitpa’el conjugation in the word nitztaddak (clear ourselves) because the first root letter is a tzadi.

Ibn Ezra on Genesis 44:16:2

GOD HAS FOUND OUT THE INIQUITY OF THY SERVANTS. They spoke by way of parable. (Found implies that God was unaware of the sin till the present, and he now found it. However, nothing is hidden from the Lord. Hence God found is God, as it were, found (Krinsky).) We committed a sin and it was, as it were, lost and long forgotten, but found today.

Ibn Ezra on Genesis 44:16:3

Or the iniquity of thy servants means the punishment of thy servants, as in My iniquity is greater than I can bear (Gen. 4:13). (See I.E.’s comments on Gen. 4:13. I.E. points out that iniquity (avon) at times has the meaning of punishment.)

Or HaChaim on Genesis 44:16:1

מה נאמר מה נדבר, "What can we say, how can we speak?" The expression אמירה refers to mild talk, whereas the expression דבור refers to aggressive, tough talk. When the brothers added: מה נצתדק, "how can we justify ourselves?," they referred to their defence in a court of law. They considered that all these trumped up charges were retribution by G'd. The time apparently had come to pay for their guilt. Inasmuch as they were all guilty vis-a-vis G'd, they offered themselves as slaves.

Or HaChaim on Genesis 44:16:2

It is also possible that when the brothers spoke of "how can we justify ourselves?," they referred to the disastrous discovery of the goblet in Benjamin's pouch. This fact had destroyed their collective defence that they had already proven their honesty by having returned the money they had found in their bags upon their return to Canaan; alas, Benjamin had not been with them at the time.

Or HaChaim on Genesis 44:16:3

גם אנחנו, both we, etc. The word גם may be understood as הגם, i.e. "even though the goblet has not been found in our pouches." Inasmuch as the sin the brothers had been guilty of did not include Benjamin at all, seeing he had been far too young to participate in the sale of Joseph, they said: "as well as the one in whose pouch the goblet has been found;" they attributed Benjamin's having been found with the goblet in his pouch as a misfortune that had befallen Benjamin only because he had travelled with sinners such as they. We find a similar use of two apparently not only unrelated but completely contradictory phenomena when the Talmud in Sanhedrin 93 compares "two dried out trees and one moist one," saying that when the dry trees go up in flames even the green tree is burnt up together with them.

Or HaChaim on Genesis 44:16:4

Alternatively, the brothers shifted gears by no longer speaking about the person in whose pouch the goblet was found as being guilty of death, but גם אנחנו "we too" i.e. Benjamin was to be subject to the same penalty they had declared themselves as guilty of in verse 9, namely slavery. They justified this by citing the fact that there were no witnesses to the actual theft. Benjamin was able to plead that he did not know who placed the goblet in his pouch.

Rabbeinu Bahya, Bereshit 44:16:1

.מה נאמר לאדוני “what can we say to my lord?” this was a reference to the first sums of money which had been returned to them. מה נדבר; “how can we speak?” this was a reference to the goblet. ומה נצטדק “and how can we justify ourselves?” What argument can we possibly use? האלו-הים מצא את עון עבדיך, “G’d has found out the guilt of your servants.” They said: “we know that we are innocent of this charge; but, we are guilty of a different crime and the accuser has now leveled his accusations against us before the throne of G’d.” (based on Bereshit Rabbah 92,9). As a result of these considerations: הננו עבדים לאדוני גם אנחנו גם אשר נמצא הגביע בידו, “we are prepared to be slaves of my lord, both we and the one in whose hand the goblet has been found.”

Rabbeinu Chananel on Genesis 44:16:1

הננו עבדים לאדוני גם אנחנו גם אשר נמצא הגביע בידו, “here your servants are ready to be your slaves, both we and the one in whose hand the goblet has been found.” These words of Yehudah to Joseph, (his representative, Ed) are puzzling, as he should have said הננו עבדים אשר נמצא הגביע בידו, גם אנחנו הנקיים, “here we are ready to be your slaves, the one in whose hand the goblet has been found, as well as we who are innocent.” [the guilty one should precede the innocent one in the phrasing of Yehudah’s offer.] How could Yehudah refer to the one in whose bag the goblet had been found as “only” גם, “also,” when it was he who had caused the whole disaster? Anyone reading the words of Yehudah must come to the conclusion that the thief had actually refused to shoulder the blame for his deed, not believing that he should be a slave. Because he was aware of this impression given by Yehudah’s words, Rabbeinu Chananel suggests that Yehudah’s words must be understood in conjunction with the previous words מה נאמר לאדוני, “what are we able to say to my lord, etc.” The word נאמר refers to the money found in their bags the first time, whereas the word נדבר, refers to the second money, the money the brothers had brought to Egypt as compensation for what they had found the last time when they came home. The words ומה נצטדק, refers to the goblet.

Rabbeinu Chananel on Genesis 44:16:2

האלוקים מצא את עון עבדיך, “He, G’d, has found a way for the debtor to collect the debt due him. However, as to the goblet, this is something we are totally innocent of, not only the ten of us in whose sacks the goblet has not been found, but even the one in whose sack it has been found is innocent of this accusation. This is G’d’s way of incriminating us; we did not incriminate ourselves in this way.

Radak on Genesis 44:16:1

ומה נצעק, what good would it do if we loudly proclaim our innocence. In the matter of the goblet we cannot argue that we have already previously proved our honesty, as we could in respect of the money we had brought back.

Radak on Genesis 44:16:2

האלוקים מצא, G’d found our guilt and has now devised a way to trap us and to punish us. This corresponds to how the prophet Ezekiel 3,20 describes G’d’s modus operandi, saying ונתתי מכשול לפניו, “I shall place a stumbling block before him” (a penitent who slides back into sin).

Rashi on Genesis 44:16:1

האלהים מצא GOD HATH FOUND OUT — We know that we have done no wrong, but it has been brought about by the Holy One, blessed be He, that this should come upon us. The Creditor has found an opportunity to collect His debt (Genesis Rabbah 92:9).

Rashi on Genesis 44:16:2

מה נצטדק How shall we justify ourselves? — This is a verbal form of צדק. In the same way every root whose first letter is צ when used in the Hithpael or Nithpael takes a ט instead of the ת of the prefix. This, however, is not placed before the first radical letter, but between the first two letters of the root. For example: נצטדק of the root צדק; (Daniel 4:13) “and let it be wet (ויצטבע)” of the root צבע to steep; Joshua 9:4) “and made as if they had been ambassadors (ויצטירו)”, of the same root as ציר in (Proverbs 13:17), ציר אמונים a faithful ambassador”; (Joshua 9:12) “we took our provision (הצטידנו)” of the same root as צדה in (Genesis 45:21) צדה לדרך “provision for the way”. And in the same way, with a root whose first letter is ס or ש, when it is used in the Hithpael, the ת of the prefix separate (i.e. is placed between) the first two letters of the root. For example: (Ecclesiastes 12:5) “and the grasshopper shall drag itself along heavily (ויסתבל)” from the root סבל “to carry a load”; (Daniel 7:8) “I considered (משתכל הוית) the horns”, from the root שכל to reflect on: (Micah 6:16) “for the statutes of Omri are kept (ישתמרו)” from the root שמר to keep; (Isaiah 59:15) “And he that departeth from evil (משתולל) is regarded as a fool”, from the same root as שולל in (Job 12:17) “He leadeth counsellors away (שולל) as though they were fools”; (Exodus 9:17) “Thou treadest down (מסתולל) my people”, from the same root as סלולה in (Jeremiah 18:15) “a way not trodden down (סלולה).”

Rav Hirsch on Torah, Genesis 44:16:1

Alle Formen werden da gebraucht: Was könnten wir sagen, was dein Herz rührte und Eingang bei dir fände: אמר, — worauf pochen: דבר, — oder uns rechtfertigen. Eins können wir sagen: hierin sind wir unschuldig, aber anderweitig müssen wir uns versündigt haben, und das sucht Gott nun heim. — Josef hatte ja alle unter Verdacht gestellt und hatte Benjamin als Rechtlichkeitsbürgen betrachten wollen. Jetzt war nun der Rechtlichkeitsbürge selbst als Dieb erschienen, daher mussten sie glauben, daß sie nun alle wieder in den alten Verdacht zurückfielen und daher alle der Sklaverei verfallen wären. Erst als Josef sich anders, und zwar dahin geäußert hatte, nur Benjamin solle strafbar bleiben, sie aber frei hinausziehen, wagt Juda die Vorstellung in folgendem.

Sforno on Genesis 44:16:1

What shall we say. What can we say in response?

Sforno on Genesis 44:16:2

מה נדבר? What can we possibly say in justification? How could we prove that we did not do what you accuse us of?

Sforno on Genesis 44:16:3

How can we justify ourselves. How can we prove that we have been framed?

Sforno on Genesis 44:16:4

God has found the iniquity. Hashem is punishing us not for this deed, of which we are innocent, but for a much earlier crime

Steinsaltz on Genesis 44:16

Judah said: What shall we say to my lord, what shall we speak, and how shall we justify ourselves? After all, the goblet was found in our possession. God has revealed the iniquity of your servants. We cannot account for this matter; it was arranged by Heaven. Behold, we are my lord’s slaves, both we and he in whose possession the goblet was found. Since we came as a single group, take us all as slaves.

Tur HaArokh, Genesis 44:16:1

האלוקים מצא את עון עבדיך, “the Lord has found out the guilt of your servants.” They did not refer to anything they had been guilty of recently, but to their guilt in having sold their brother 22 years ago.

Tze'enah Ure'enah, Miketz 104

“Here we are, then, slaves of my lord, the rest of us as much as he in whose possession the goblet was found” [44:16]. We will also be slaves with the one where you will find the goblet. Toldot Yizhak asks a question here. It is obvious that the one in whose possession the goblet was found would be a slave. How would it be that he should be innocent? The explanation is that the brothers said. The Holy One has found a place to raise up the sin that we all sinned, that we sold our brother. Therefore, we will all be slaves and not we alone want to be slaves, not even the one where you found the goblet, he was not present when we sold Joseph. He should also be a slave. The Holy One sent upon us that the goblet came to us. This explains why he said, “we too” [44:16]. That is to say, even those of us who did not sin with the goblet. Furthermore, we will also be slaves. (Toldot Yizhak, Genesis, 44:9–10.)

Tze'enah Ure'enah, Miketz 107-108

“What can we say to my lord” [44:16]? What should we say about the first silver that came into our sacks without our knowledge? “How can we plead” [44:16]? What should we now say about the goblet? The Holy One now found a place to ask for His debts for the sins that we did. (Bahya, Genesis, 44:16.) Ibn Shuaib asks a question. How is it that Joseph sent his brothers himself and kept Benjamin himself and caused his father sorrow? He might die if Benjamin would not return. Why did he not let them know immediately that he was Joseph? The explanation is that Joseph knew well that it was very difficult for Jacob that he should go from the land of Israel to outside the land, to Egypt. Therefore, he did not want to immediately say that he was Joseph. He waited until Judah spoke strong words with him. Then he had to identify himself. Joseph thought that it was from God that Jacob should come to Egypt and I am not responsible for it. Therefore, Jacob first asked the Holy One if he should leave the land of Israel. The Holy One gave him permission and said to him, “do not fear to go down to Egypt” [46:3]. The Holy One did not tell Jacob for twenty-two years that Joseph was in Egypt, since the time for the Egyptian exile had not yet come. For as long as Isaac was still alive, the Egyptian exile could not begin. Joseph knew this well and therefore Joseph asked his brothers, “how is your aged father” [43:27]? This means, is your father, the old one, still alive? Here one asks a question? Why did Joseph have to say, your father, the old one? What is the difference if one is old or young? The explanation is that Joseph asked, is your father Jacob alive and is your grandfather alive? This is Isaac. The brothers had said to Joseph when Joseph said, you are spies, the brothers said: we are descended from important people, from the nobles Abraham and Isaac. Therefore, Joseph asked, is your grandfather Isaac still alive? The brothers responded: “it is well with your servant our father, he is still in good health” [43:28]. That is to say, our father is still alive, but our grandfather is no longer alive. They did not want to explicitly say that he had died. From here we learn that one should not tell bad news explicitly, but one should convey bad news obliquely. We find in the Talmud. (B. Pesahim, 4a.) Rabbi Hiyya asked Rav, is my father alive? Rav answered, your mother lives. That is to say, he should understand that his mother lived, but his father was dead. (Ibn Shuaib, Derashot, I: 84–85.)

Liturgy

The text from the Liturgy expresses shame and repentance before God, acknowledging His righteousness and mercy, and asking for forgiveness and deliverance from punishment. It emphasizes the need to return to God with sincerity and humility, recognizing His power and mercy in accepting those who repent. The prayers beseech God to spare His people from wrath and to bestow kindness and mercy, acknowledging His unique greatness and the need for His help and salvation.

Selichot Edot HaMizrach 5

To you, Lord, is justice and to us is shamefacedness. How (lit., what) shall we complain and what shall we say? How can we speak and how can we justify ourselves? We will examine our ways and contemplate, and return to You. For Your right hand is extended, to accept the ones returning to You. They are returning to You with all their hearts; accept, in Your mercy, their beseeching. For Your great mercy we have come before You; like weak and impoverished people we have knocked on Your doors. On Your doors we have knocked, merciful and gracious One, do not let us return empty-handed from before You. From You, our King, do not send us back empty-handed; for You hear prayers. The One who hears prayers, to You all flesh shall come. The spirits shall come before You, and all of the souls. The soul and the body are Yours, spare Your work. The soul and the body are Yours, the Rock that none are like You, spare Your work. The soul and the body are Yours, do it for the sake of Your name. We have pleaded for Your name, do it for the sake of Your name. For the sake of Your name, for Your name is Gracious and Merciful King. Your name will be pronounced about us, Lord our God. Your name will be pronounced among us; do not put us aside, Lord our God. Our God, we are embarrassed of our actions and we are ashamed of our wrongdoings. We do not have a mouth to answer back, nor the temerity to lift up our head. For our backsliding has become great, we have sinned before You. We have sinned with our fathers, we have become criminals and wicked. What shall we say before You, the One who sits above; what will we say before the One who dwells up above? Do You not know what is hidden and revealed? You know the mysteries of the world, and what is hidden by every living being. You search the innermost parts of the abdomen; You see the kidneys and the heart. There is nothing that is lost before You, there is nothing that is concealed before Your eyes. If our sins have testified against us, Lord, do it for the sake of Your name. If You should hold on to sins, God, who will remain standing? For from You is forgiveness, so that You will be feared. For the source of life is with You, we shall see light by Your light. For it is not because of our righteousness that we cast our supplications before You, but it is rather from Your great mercy.

Selichot Nusach Ashkenaz Lita, First Day 2:1

Righteousness is Yours, Adonoy while shame is ours. How can we complain? What can we say? What can we speak? And how can we justify ourselves? Let us search into our ways and examine them, and return to You; for Your right hand is extended to receive those who repent. Not with virtue nor with good deeds do we come before You, but like the poor and needy we knock at Your door. At Your door, do we knock, Merciful and Gracious One. Please do not turn us away empty-handed from Your Presence. From Your Presence our King turn us not away empty-handed; for You hear [our] prayers.

Siddur Ashkenaz, Weekday, Shacharit, Post Amidah, Tachanun, For Monday and Thursday 7

There is none like You, gracious and merciful Adonoy, our God; there is none like You, Almighty, slow to anger, abundant in kindliness and truth. Deliver us with Your great mercy, save us from storm and rage. Remember Your servants, Abraham, Isaac, and Jacob; do not consider our stubbornness, our wickedness and our sinfulness. (Deuteronomy 9:27 (basis).) Turn from Your fierce anger and let Your mind be changed concerning the evil [intended] for Your people. (Exodus 32:12.) Remove from us the scourge of death, for You are merciful; for such is Your way— to bestow undeserved kindness in every generation. Spare Your people, Adonoy, and save us from Your wrath; remove from us the scourge of plague, and harsh decree, for You are the Guardian of Israel. Righteousness is Yours, my Master, while shame is ours. (Daniel 9:7.) How can we complain? What can we say? What can we speak? and how can we justify ourselves? Let us search into our ways and examine them, and return to You; for Your right hand is extended to receive those who repent. We beseech You Adonoy!—deliver us. We beseech You Adonoy!—grant us success (Psalms 118:25.) ; We beseech You Adonoy! — answer us on the day we call. For You, Adonoy, we have waited, For You, Adonoy, we have hoped, For You, Adonoy, we yearn. Do not be silent, and do not allow us to be tormented; for the nations have said, “Their hope is lost.” Let every knee and all who stand erect prostrate themselves only before You.

Siddur Sefard, Weekday Shacharit, For Monday & Thursday 8

There is none like You, gracious and merciful Adonoy, our God; there is none like You, Almighty, slow to anger, abundant in kindliness and truth. Deliver us, and have mercy on us with Your great mercy, save us from storm and rage. Remember Your servants, Abraham, Isaac, and Jacob; do not consider the stubbornness of this people, their wickedness, and their sinfulness. (Deuteronomy 9:27 (basis).) Turn from Your fierce anger and let Your mind be changed concerning the evil [intended] for Your people. (Exodus 32:12.) Remove from us the scourge of death, for You are merciful; for such is Your way— to bestow undeserved kindness in every generation. Spare Your people, Adonoy, and save us from Your wrath; remove from us the scourge of plague, and harsh decree, for You are the Guardian of Israel. Righteousness is Yours, my Master, while shame is ours. (Daniel 9:7.) How can we complain? What can we say? What can we speak? and how can we justify ourselves? Let us search into our ways and examine them, and return to You; for Your right hand is extended to receive those who repent. We beseech You Adonoy!—deliver us. We beseech You Adonoy!—grant us success (Psalms 118:25.) ; We beseech You Adonoy! — answer us on the day we call. For You, Adonoy, we have waited, For You, Adonoy, we have hoped, For You, Adonoy, we yearn. Do not be silent, and do not allow us to be tormented; for the nations have said, "Their hope is lost." Let every knee bend to You and all who stand erect prostrate themselves before You

Midrash

Judah questions how to justify themselves over the goblet, hinting at the sin of selling Joseph, which they believe the Egyptian ruler cannot possibly know about. The brothers are accused of theft, but the sin referred to is not stealing a goblet, but selling their brother into slavery. The situation in Egypt is seen as punishment for this sin, with Judah suggesting that the Lord has found the iniquity of the brothers. The narrative highlights the connection between Yosef and Yehuda, emphasizing the consequences of their actions and the divine punishment for their sins.

Aggadat Bereshit 76:3

[3] Another interpretation: "Rejoicing in His inhabited world." These are the tribes who sought to nullify something from the Torah. When Joseph saw the dream and said, "And behold, the sun, and the moon" (Genesis 37:9), they said to him, "Shall you indeed reign over us?" (Genesis 37:8). Once he left, they said to each other, "Come, let us kill him" (Genesis 37:20), etc. The Holy One, Blessed be He, said to them, "You seek to abolish something from the Torah and said, 'Let us be killed for it,' let us see who will uphold his words. He only did it when Joseph was sold as a slave and became a ruler, as it is said, 'And Joseph was the ruler, etc.' And Joseph's brothers came, etc. (Genesis 42:6). He began to accuse them of being spies (Genesis 42:9), they said to him, 'No, my lord, your servants have come, etc.' (Genesis 42:10-11), he said to them, 'No, you are thieves who sell your siblings as slaves. Send one of you etc.' (Genesis 42:16). And in the end, when the cup was found in Benjamin's hand, he began to say, 'Who stole the cup? Benjamin, son of a thief mother, for Rachel stole, etc.' (Genesis 31:19). 'Behold, you are the thief,' they began to say to him, 'What shall we say to my lord?' (Genesis 44:16) 'About Joseph,' he replied, 'What shall we speak?' (Genesis 44:16) 'and how shall we justify ourselves?'(Genesis 44:16) 'but] God has found [a way to exact punishment for] the [former] sin of your servants.'(Genesis 44:16) God said to them, 'What could you have abolished one thing for which you said, "Let us be killed for it?" Yet you seek to make yourselves slaves and He does not want that, as it is said, "Far be it from me to do so," etc.' (Genesis 44:17). "He who mocks them [God's words], will play the fool [or 'will be played for a fool'] in his own land [or 'in his own country']." [refer: Mishneh Torah, Torah Study 6:11]

Bereshit Rabbah 85:2

“It was at that time” – the verse should have said only: “Joseph was taken down to Egypt” (Genesis 39:1). (This verse, describing the sale of Joseph to Potifar in Egypt, is the direct continuation of chapter 37, which concludes with Joseph being brought down to Egypt. This narrative is interrupted by the story of Judah in chapter 38. ) Why, then, did it juxtapose this portion to that one? Rabbi Elazar and Rabbi Yoḥanan: Rabbi Elazar said: In order to juxtapose descent to descent. (The story of Judah’s descent is embedded within the story of Joseph’s descent to imply that Judah lost stature among his brothers due to the sale of Joseph, when they saw how much pain it caused their father (Yefe To’ar). ) Rabbi Yoḥanan said: In order to juxtapose “identify” (Genesis 37:32) to “identify” (Genesis 38:25). (Because Judah was responsible for the sale of Joseph, in which the brothers asked Jacob to identify Joseph’s tunic, he experienced the embarrassment of having to admit his error when Tamar asked him to identify the possessions he had left with her (Etz Yosef). ) Rabbi Shmuel bar Naḥman said: In order to juxtapose the incident of Tamar to the incident of Potifar’s wife. Just as this one, [Tamar, acted] for the sake of Heaven, so too, that one, [Potifar’s wife, acted] for the sake of Heaven, as Rabbi Yehoshua ben Levi said: She saw through her astrology that she was destined to bring forth a child from him, but she did not know whether it would be from her or from her daughter. That is what is written: “[The astrologers, the stargazers,] who foretell by the new moons of that which will befall you” (Isaiah 47:13). Rabbi Aivu said: [They foretell] “of that which [will befall you]” but not all that [will befall you]. (They do not provide all the details.) Similarly, “[They were both naked, the man and his wife,] and they were not ashamed” (Genesis 2:25), “the serpent was…cunning” (Genesis 3:1). The verse should have said only: “The Lord God made for Adam and for his wife [hide tunics, and clothed them]” (Genesis 3:21). (Why is the story of the serpent inserted in between the verse stating that Adam and Eve were naked and the verse stating that God clothed them? ) Rabbi Yehoshua ben Korḥa said: It is to inform you for what reason that wicked one [the serpent] accosted them; because it saw them engaged in conjugal relations, it lusted after them. Rabbi Yaakov of Kefar Ḥanin said: So as not to end with the portion of the serpent. (The verse regarding the hide tunics was placed after the incident of the serpent so as not to conclude a passage with God’s curses, given in the aftermath of the story of the serpent. ) Similarly, “[Now I, Nebuchadnezzar, praise, exalt, and glorify the King of heaven…] and He is able to humble those who walk in arrogance” (Daniel 4:34), “King Belshatzar” (Daniel 5:1) and “Darius the Mede” (Daniel 6:1). Where is Evil Merodakh? (The text proceeds from discussing Nebuchadnezzar to King Belshatzar and to Darius the Mede, while skipping Evil Merodakh, who reigned between Nebuchadnezzar and Belshatzar. ) Rabbi Elazar said: To juxtapose a wicked one to a wicked one, a tormentor to a tormentor, a conceited one to a conceited one. (Both Nebuchadnezzar and his grandson Belshatzar were wicked, tormentors, and conceited.) Rabbi Shmuel bar Naḥman said: In order to juxtapose a reign that was truncated to a reign that was truncated. Similarly, “During that night, Belshatzar the Chaldean king was killed” (Daniel 5:30), “and Darius the Mede [received the kingdom]” (Daniel 6:1). Where is [the chapter beginning:] “In the third year of the reign of King Belshatzar” (Daniel 8:1)? (Why does this chapter, which is set during the reign of Belshatzar, not precede the transition in the text to the reign of Darius? ) Rav Huna said: So that they will not say that this is mere literature; so that everyone will know that he said it through the divine spirit. (At times, works composed with the divine spirit arrange events out of chronological order for esoteric reasons (Maharzu). ) The Rabbis say: In order to indicate regarding the whole book that it was stated through the divine spirit. Here too, it should have said: “Joseph was taken down to Egypt” (Genesis 39:1), but it is written: “Judah descended from his brothers.” [Judah] said [to his brothers]: (This is an additional insight into the phrase “Judah descended from his brothers” (Yefe To’ar). ) ‘Let us disperse ourselves, for so long as we are together, the promissory note is liable to be collected.’ (Since we sinned together in the sale of Joseph, it would be fitting for the punishment to occur when we are all together (Etz Yosef). Alternatively, the promissory note refers to the prophecy to Abraham that his descendants would be oppressed in a foreign land. Judah sensed that the departure of Joseph might eventually lead to their all descending to exile. That would be more likely to occur if they were all together (Yefe To’ar). ) The Holy One blessed be He said to them: If ten people were implicated for robbery, can one not be apprehended for the act of them all? (I can punish each of you separately, or I can punish even just one of you for the entire episode. ) When they were implicated regarding the goblet, they said: “God has found [matza] the iniquity of your servants” (Genesis 44:16). Rabbi Yitzḥak said: The creditor has found the opportunity to collect on his promissory note. Rabbi Levi said: Like this one who empties [mematze] the barrel and leaves it with only its dregs. (God is punishing us for the sin in its entirety, to the last drop. ) The Rabbis say: (The Rabbis say another reason for the juxtaposition of the story of Judah descending from his brothers and marrying, to the story of the sale of Joseph. ) [Judah said:] ‘Come and let us provide for ourselves. In the past, he [Jacob] would have felt obligated to arrange for us to marry wives, but now he is preoccupied with his sackcloth and fasting. It is not right that he should engage in [arranging for us to marry wives.’ They said to Judah: ‘Are you not the leader of us all? You arise and provide for yourself.’ Immediately, “Judah descended” – it is a descent for him that he married a gentile woman. It is a descent for him that he buried his wife and his sons.

Bereshit Rabbah 92:9

“Judah said: What shall we say to my lord, what shall we speak, and how shall we justify ourselves? God has revealed the iniquity of your servants; behold, we are my lord's slaves, both we, and he in whose possession the goblet was found” (Genesis 44:16). “Judah said: What shall we say to my lord?” – regarding the first silver; (The silver that had been returned to their sacks on their first trip to Egypt (Genesis 42:25–35). ) “what shall we speak?” – regarding the second silver; (The silver that was returned to their sacks on their second visit (Genesis 44:1). ) “how shall we justify ourselves?” – regarding the goblet. (Judah was hinting that just as it was Joseph who knew why the silver had been returned to their sacks, it was he who knew about the placement of the goblet in Benjamin’s sack (Etz Yosef). ) “What shall we say to my lord?” (This is now interpreted as a reference to God. ) – regarding the act of Tamar; “what shall we speak?” – regarding Bilha; “how shall we justify ourselves?” – regarding Dina. (In these instances, the brothers did not consider themselves to have sinned, yet their actions are recorded in the Torah in a manner that casts them in a negative light (Etz Yosef, citing Yad Yosef). ) “What shall we say?” to Father in the land of Canaan – regarding Joseph; “what shall we speak?” – regarding Simeon; “how shall we justify ourselves?” – regarding Benjamin. If we say to You that we sinned: It is revealed and known before You that we did not sin. If we say that we did not sin, “God has revealed [matza] the iniquity of your servants” (Genesis 44:16) – Rabbi Yitzḥak said: The creditor has found the opportunity to collect on his promissory note. Rabbi Yitzḥak said: Like one who draws everything [mematze] from the barrel and leaves it with its dregs. “He said: Far be it from me that I should do so; the man in whose hand the goblet was found, he shall be my slave and you, go up in peace to your father” (Genesis 44:17). “He said: Far be it from me…” – Rav Huna in the name of Rabbi Aḥa – he shook out his purple robe. (This was an expression of taking an oath, that he would not do so. He expressed that his royal garment should be empty, i.e. he should be stripped of his position of authority, if he were to do so (Yefeh To’ar). ) “The man in whose hand the goblet was found, he shall be my slave and you, go up in peace to your father” – they said to him: ‘This is peace that has been completely emptied of meaning.’ But the Divine Spirit was shouting: ‘[There will be] “Great peace for those who love Your Torah”’ (Psalms 119:165).

Learning to Read Midrash, Chapter 14; The Meaning of a Chronological Problem; Connecting Yosef and Yehuda 184

As the midrash explains, the brothers themselves come to see the later events in Egypt as their punishment for selling Yosef: “And when they were found (nimtze’u) with [Yosef’s] goblet, they said, ‘…the Lord has found out (matza) the sin of your servants...’” (Genesis 44:16) (lines 53–54). The sin referred to is not that of stealing a goblet, but something the brothers believe this Egyptian ruler cannot possibly know about – the selling of their own brother into slavery. It is “the Lord” Who “has found out the sin,” and not the human ruler before whom they stand unjustly accused of theft.

Learning to Read Midrash, Chapter 14; The Meaning of a Chronological Problem; Connecting Yosef and Yehuda 192

In his comment, R. Yitzhak ties the narrative expansion more closely to Genesis 44 by reminding us of what Yehuda says when he suggests that the brothers separate so that “the writ of debt” will not “be found for collecting” (lines 49–50). If the selling of Yosef is a debt, it cannot be collected without the presence of all the debtors. But now, all gathered in Egypt, and at the mercy of a powerful Egyptian lord, the brothers say, “…the Lord has found out (matza) the sin of your servants…” (Genesis 44:16). As R. Yitzhak observes ironically, a situation has been created in which “the creditor has found (matza) occasion to collect his bill” (line 56).

Learning to Read Midrash, Chapter 14; The Meaning of a Chronological Problem; Connecting Yosef and Yehuda 63

(54) they said, “…the Lord has found out (matza) the sin of your servants...” (Genesis 44:16).

Midrash Tanchuma Buber, Miketz 13:9

(Gen. 44:16:) BUT JUDAH SAID: WHAT SHALL WE SAY TO MY LORD? What shall we say about the former money? And what shall we speak about the second money? How shall we justify ourselves over the goblet?

Musar

The commentary from Shemirat HaLashon discusses the concept of "measure for measure" in the story of Joseph and his brothers, highlighting how their actions led to consequences that mirrored their own behavior. On the other hand, the commentary from Ohr Yisrael reflects on the power of the shofar to awaken individuals immersed in earthly pursuits and hardened hearts, questioning whether such a light arousal can make an impact on a solid boulder-like heart.

Ohr Yisrael 7:5

And with this thing, the blowing of the shofar was the first cause for someone who was immersed, both inside and out, in His service, may His name be blessed. So a light cause could arouse him to examine himself in a more lofty way. But what can we say or speak? What can be done now when we are immersed, both inside and out, in the the vanities of earthly pursuits, and the heart is blocked and as hard as a solid boulder? Will the light arousal [of the shofar] in front of us make an impression upon the powerful rock?

Shemirat HaLashon, Book II 12:10

But, in truth, all this was "measure for measure." Because of their sitting to eat bread when Joseph was in the pit, it was decreed upon them to also sit and eat bread under terrifying circumstances, until Judah himself said (Ibid. 44:16): "What shall we speak and how shall we justify ourselves? G-d has found out the sin of your servants." [And he, taking upon himself the din of Heaven, as it were,] — "Behold, we are slaves to my lord, etc." And with this, he averts the essential din for the selling [of Joseph]. [And though Joseph is not yet reconciled in this parshah and says (Ibid. 17): "The man in whose hand the goblet is found — he shall be my servant. And you, go up in peace to your father," Judah does not agree to this, viz. (Ibid. 18): "And Judah drew near to him," until the end of the episode, (Ibid. 45:1): "And Joseph could not restrain himself, etc."]

Quoting Commentary

Rashi explains that the word יִצְטַיָרוּ in Joshua 9:4:2 is constructed with a “ט” in the middle due to the root beginning with a “צ”, similar to words like נִצְטַדָק. Rashbam on Exodus 9:17:1 discusses the reflexive conjugation mitpael, showing examples of how it is used with different root letters. Rabbeinu Bahya in Bereshit 14:15:4 interprets the word משמאל as referring to Damascus or to the left side, similar to the flexibility of word usage in Psalms 50:2. Finally, Rashi on Job 33:25:2 explains the word רֻטֲפַש in the context of Job's suffering, refuting an interpretation that the “teth” is added only in the reflexive voice.

Essays in Ethics; A Weekly Reading of the Jewish Bible, Vayigash; The Birth of Forgiveness 21

“What can we say to my lord?” Judah replied. “What can we say? How can we prove our innocence? God has uncovered your servants’ guilt. We are now my lord’s slaves – we ourselves and the one who was found to have the cup.” (Gen. 44:16)

Rabbeinu Bahya, Bereshit 14:15:4

עד חובה אשר משמאל לדמשק, “as far as Chovah which is to the left of Damascus.” This means “until they admitted their guilt he called to them from the “left,” i.e. the seat of the attribute of Justice. They were falling to the left of Eliezer who originated in Damascus. [The word Damascus here is a simile for Eliezer who used to draw water and give others to drink from the Torah of his master Avraham, as will be explained later by our author. (Rabbi Chavel)] The word משמאל in our verse may be read as referring to Damascus or as referring to the previous word עד חובה אשר. In the latter case the translation would have to be “as far as Chovah which is on the left side.” You will find a similar construction of one word being able to be used in the latter half of a verse as well as in the first half in Psalms 50,2 מציון מכלל-יופי אלוקים הופיע “From Zion, perfect in beauty, G’d appeared.” [The word מציון may be understood as the end of verse one preceding it. Ed.]

Rashbam on Exodus 9:17:1

מסתולל, the reflexive mode of the verb סלל as in סולו סולו דרך הרימו מכשול, “pave, pave a way and remove every obstacle, etc.,” (Isaiah 62,10). Just as the stones are pressed together to remove them as obstacles, so Pharaoh squeezed the Israelites so that they could not offer any resistance. Compare also Jeremiah 34,11 ויכבשום לעבדים ולשפחות, they “compressed” them into becoming male and female slaves. Concerning the grammatical principles underlying the use of the reflexive conjugation mitpael, every time this conjugation appears it has the letter ת preceding the first root letter, except the ones that have that letter at the end instead of at the beginning. Examples of the former are Psalms 94,4 יתאמרו כל פעלי און Words such as יתברך, יתגדל or in Ezekiel 38,23 והתגדלתי והתקדשתי, or Jeremiah 9,23 יתהלל המתהלל, or מתפלל in Exodus 10,2. The author lists a few more examples, showing that all of the letters of the aleph bet except the 7 letters ד'זט ס'ץ ש'ת, follow this pattern. When the first root letter is either a ש or a ת, the letter ת is appended at the end instead of at the beginning. The exception is a word whose root begins with the letter ס. One such example is our verse, the root being סל. The basic meaning is parallel to Numbers 16,13 תסתרר עלינו, where the word תסתורר is derived from the root שר. In examples such as ישתבח, ישתמר or משתכר, all of which have roots beginning with the letter ש, the letter ת signaling the conjugation התפעל is deferred until after the first root letter. In roots commencing with the letter ז or צ, no such letter ת signaling the reflexive conjugation appears at all. Instead, after the letter צ the letter ט is added to show us that we deal with the reflexive conjugation. Well known examples of these constructions are found in Genesis 44,16 נצטדק from the root צדק, and Joshua 9,12 הצטיידנו from the root ציד, provisions. Concerning the words with the first root letter ז, the letter signaling the reflexive conjugation is a ד, as in Daniel 2,9 הזדמנתון. The letters ד-ט-ת, by themselves when they appear at the beginning of the word, do not get an additional letter to indicate that the construction in which they appear is a reflexive conjugation. A prominent example of this is Numbers 7,89 וישמע את הקול מדבר, where the Torah did not write מתדבר. Another such example is Leviticus 21,4 לא יטמא בעל בעמיו, where because the root טמא begins with the letter ט the Torah did not write יתטמא, although the verb is in the reflexive mode, of course. The same is true in Samuel II 22,27 where the word תתפל in the line ועם עקש תתפל, does not have another letter ת at the beginning in order to signal that the verb is in the reflexive mode. [The author illustrated his point with still more examples, but I think he made his point adequately with the examples I have cited. Ed.]

Rashi on Job 33:25:2

from shaking His flesh was agitated from the shaking, that it was shaken [by the suffering of] his illness. This word [רֻטֲפַש] has no similarity in Scripture, and according to the context, we found it necessary to explain according to the meaning of the topic. But the one who interprets it as an expression of mire (רפש) and claims that the “teth” is added to it, as in (Gen. 44:16), “How can we clear ourselves (נצטדק)?” is in great error, because the “teth” is added to a word only in the reflexive voice, and to a word in which there is a radical “zaddi,” but nor in other words. for example, צדק and נצטדק, and like (Lev. 13:44) צרוּע, stricken with “zaraath,” and נצטרע, was stricken with “zaraath.” (Prov. 25: 13), “an emissary (ציר) faithful,” and (Josh. 9:4), “and they went and disguised as ambassadors (ויצטירו)”; (Gen. 45:21) “צֵדָה, provision,” and (Josh. 9:12) “הִצְטַיַדְנוּ, we took... for our provision.”

Rashi on Joshua 9:4:2

They presented themselves as envoys. They made themselves look like messengers. The word יִצְטַיָרוּ messenger, is from, צִיר “וְצִיר בַּגוֹיִם שְׁלַח” (Ovadiah 1:1) [and a messenger was sent among the nations.] Every word whose root begins with a “צ” (צַדִי ), when used as a reflexive either in the form of מִתְפַּעֵל or נִתְפַּעֵל, is constructed with a “ט” (טֶית) in the middle and separates the root letters of the word, (Rashi thus explains why the letter “ט” was inserted in the word יִצְטַיָרוּ.) like מַה נִצְטַדָק, (how can we justify ourselves). (See Bereishis 44:16.) the root of נִצְטַדָק is צֶדֶק (justice) which he says as נִצְטַדָק. Similarly, וּמִטַל שְׁמַיָא גִשְׁמֵה יִצְטַבַע [His body was wet from the dew of Heaven) (Daniel 6:21.) The root of יִצְטַבַע is צֶבַע.

Responsa

A man vouched for a thief to save him from death penalty, but a learned townspeople argued against it, stating it is forbidden to save him due to the blood of his victim. The text questions how one could make efforts to save him when the blood redeemer law would allow for turning him in. Despite the unsuccessful efforts, it raises the question of what a sage would say if consulted on the matter.

Havot Yair 146:2

And someone who was friendly with the thief for his own benefit made efforts and vouched for him. But one of the learned townspeople took cause with him and said that it is forbidden to save him from the death penalty due to the blood of his fellow Jew whom he killed. Just the opposite, if one of the relatives of the one killed were there, he could have turned him in to the government, as per the law of the blood redeemer. So how could he make efforts to save him? And even though, since this was from the Lord [alluding to Psalms 118:23], and the one making efforts was not successful, the smelter smelted to no purpose [alluding to Jeremiah 6:29], and he was hung, it nevertheless came to my mind that, had this been a question raised to a sage, what would we say and what would we speak [alluding to Genesis 44:16] about it?

Talmud

Rav Naḥman bar Yitzḥak explains an abbreviation in the Bible from Genesis 44:16 as standing for five qualities: honest, righteous, pure, innocent, and holy.

Shabbat 105a:5

Rav Naḥman bar Yitzḥak said that there is another abbreviation in the Bible: “And Judah said: What can we say to my master, what can we speak, and how can we justify [nitztadak]” (Genesis 44:16), which stands for: We are honest [nekhonim], we are righteous [tzaddikim], we are pure [tehorim], we are innocent [dakkim], we are holy [kedoshim].

Targum

Yehudah questions how they can justify themselves for the iniquity found by God, offering to be slaves to Joseph along with the one in possession of the goblet. Joseph is concerned about the missing money and the cup, acknowledging their sin before the Lord and offering themselves as servants along with the one who had the cup.

Onkelos Genesis 44:16

Yehudah said, What shall we say to my master? What can we speak? How can we justify ourselves? [From before] God [the iniquity of your servants] has [been] found the iniquity of your servants. Let us be slaves to my master, both we, and the one in whose hand the goblet was found.

Targum Jonathan on Genesis 44:16

And Jehuda said to him What shall we say to my lord concerning the former money, and what concerning the latter money ? and how shall we be acquitted concerning the cup ? From before the Lord there is sin found upon thy servants. Behold, we are my lord's servants, and he in whose hand the chalice hath been found.

וַיֹּ֕אמֶר חָלִ֣ילָה לִּ֔י מֵעֲשׂ֖וֹת זֹ֑את הָאִ֡ישׁ אֲשֶׁר֩ נִמְצָ֨א הַגָּבִ֜יעַ בְּיָד֗וֹ ה֚וּא יִהְיֶה־לִּ֣י עָ֔בֶד וְאַתֶּ֕ם עֲל֥וּ לְשָׁל֖וֹם אֶל־אֲבִיכֶֽם׃ 17 J But he replied, “Far be it from me to act thus! Only the one in whose possession the goblet was found shall be my slave; the rest of you go back in peace to your father.”
Joseph did not want to be an instrument of punishment for the brothers' past crimes, only punishing the guilty party, as seen in various commentaries. Sins between humans must be atoned for directly, as shown in the example of Abraham reconciling with Lot. Judah's selfless offer as a slave in Benjamin's place leads to Joseph revealing himself and forgiving his brothers in the Midrash. Joseph's statement in Genesis 44:17 allowed the brothers to return to their father in peace, with Reuben still facing punishment for his own sins. Radak and Rabbenu Bachya highlight the strategic approach of Judah in appealing to Joseph's conscience in addressing the situation. Onkelos and Targum Jonathan depict Joseph declaring that the man with the goblet will be his slave, allowing the others to return to their father in peace.

Commentary

Sforno explains that Joseph did not want to be the instrument of punishment for the brothers' past crimes, as only Hashem uses the wicked for that purpose. Or HaChaim states that Joseph did not feel authorized to administer punishment for crimes he was not aware of, only dealing with guilt that was clear to him. Radak comments that the brothers' father is waiting for them to bring back food. Tur HaArokh notes that Benjamin being Joseph's slave would be treated as royalty. Rabbeinu Bahya explains that Joseph interpreted an Egyptian statute regarding collective guilt differently, leading to a refusal to accept the brothers' offer to be slaves. Steinsaltz states that Joseph did not want to act unjustly and only intended to punish the guilty party, allowing the rest to go in peace. Tze'enah Ure'enah reiterates that Joseph wanted only the guilty party to be a slave, allowing the rest to return to their father in peace.

Or HaChaim on Genesis 44:17:1

חלילה לי מעשות זאת, "It would be a disgrace if I were to do such a thing." Joseph meant that even if it were true that G'd was using this opportunity to punish the brothers for some other sin, he was neither authorised nor competent to administer such retribution. He was only authorised to deal with guilt which was obvious to him. He was entitled to judge the person in whose possession the goblet had been found. The brothers were free to go home, however. Joseph thought that by allowing them all to go and by keeping only Benjamin as a slave he had appeased Yehudah. He felt certain that Yehudah had accepted the verdict. How was he to know that Yehudah would immediately begin to lambast him as is evident in the following verses. According to our view Yehudah reasoned with Joseph as long as he felt that they were all being punished for something they had done in the past. When he realised that innocent Benjamin was being singled out for punishment whereas they, the guilty ones, were allowed to go free, he realised that he did not confront divine judgment in the person of Joseph, but that Joseph was a capricious ruler who had framed Benjamin for reasons of his own. There was therefore no cause for the brothers to submit to what they had previously considered as divine retribution.

Rabbeinu Bahya, Bereshit 44:17:1-5

חלילה לי מעשות זאת, “far be it from me to do such a thing!” “Seeing that I am the judge of the whole country I could not possibly act in such an illegal (violent) manner against you.” Apparently, Joseph interpreted the Egyptian statute which decreed collective guilt when a member of a group was found guilty of stealing as applying only when all the members of that group had been aware of and had approved such a theft. When the stolen object was found in the possession of one person and there was no evidence that he had acted as part of the group, only he would be held responsible and would be executed. This is why the brothers said: “we will all be slaves.” This was equivalent to their saying: “we punish ourselves to be slaves to my lord.” The words גם אנחנו, “we also,” mean: “also we who are innocent of the charge.” To this statement Joseph replied that it was out of the question that he should accept their offer. האיש אשר נמצא הגביע בידו, “the man in whose hand the goblet has been found,” he is guilty of the death penalty; this is the meaning of the extra word הוא in this part of the verse. However, “I do not want to kill him; “ הוא יהיה לי עבד, ואתם “he will become my slave; as for you” who are innocent, עלו לשלום אל אביכם,” go on home to your father.” A kabbalistic approach to this dialogue: The fact that this Parshah concludes with the words עלו לשלום אל אביכם, “go on up to your father in peace,” is a reference to the ten martyrs (of whom we have spoken repeatedly) who were tortured to death by the Romans supposedly because the brothers had never paid the penalty prescribed by Jewish law for kidnapping. The words “in peace to your father” refer to “your father in heaven.” Joseph meant that once the brothers had been cleansed of their sin against Joseph they could once more face the G’d in heaven upon their deaths and take their place in the hereafter. You are acquainted with the fact that the entire Joseph tragedy began when his father Yaakov made a coloured coat for him which Joseph wore as a sign of distinction. The fact that the brothers dipped the coloured coat of Joseph in the blood of a male goat which they specially slaughtered for that purpose telling their father: “this is what we have found,” was considered an act of great cruelty on their part. This is why their punishment which involved their bodies commenced immediately after Joseph’s death. Eventually, during the time of the Romans and after the destruction of the second Temple [which was destroyed due to an excess of groundless hatred between Jew and Jew. Ed.] the ten martyrs paid the last installment of that penalty with their deaths. As a reminder of all this, our Parshah mentions the word אנשים or האנשים a total of ten times when describing the brothers. Had it not been for this consideration, the Torah would have called them אחי יוסף, “Joseph’s brothers” or “the sons of Yaakov” each time. [The author lists the ten instances. I leave this to the reader. Ed.] It is important to realise that contrary to a perception that all the ten martyrs listed in our prayers commemorating their death as martyrs occurred at one and the same time, this is simply not so. We find the following text in Pirke Heychalot: “Rabbi Yishmael said that the decree to torture these sages to death came out on a Thursday. News came from the capital in Rome that Emperor Lupinos had ordered the execution of four of the outstanding Jewish scholars. They were Rabbi Shimon ben Gamliel, Rabbi Yishmael ben Elisha, Rabbi Eleazar ben Dama, and Rabbi Yehudah ben Baba. Many thousands of other scholars in Jerusalem offered to take the place of those condemned. When Rabbi Nechunyah ben Hakanah realised that this decree was irrevocable he inquired about it from Suriel the Sar Hapanim (one of the angels close to the attribute of Justice). He was told that actually, in the books of G’d (attribute of Justice), there was a list of ten scholars whose lives had been handed over to Samael, (the angel of death) the guardian angel of Esau. The instructions which this guardian angel of Esau had received at the time were to destroy amongst the leaders of Israel every “good cut of meat” and throw it into the cauldron.” The purpose of this decree was to complete the expiation needed for the sin of the brothers who had sold Joseph at the time, and who had violated the prohibition in Exodus 21,16 “if someone steals and sells a person and the party concerned is found in his hands, he is to be executed.” This decree, i.e. application of this penalty, could be delayed all the time until “In that day, the Lord will punish the host of heaven in heaven and the kings of the earth on earth” (Isaiah 24,21). This expiation could occur by means of the goats and sheep on Yom Kippur. Rabbi Yishmael said that Samael had heard all these threats and conditions and that he had said that he accepted them. As a result he chose 10 of the outstanding scholars of Israel to be that unexpired expiation, “scape-goat,” for what had been done to Joseph. When G’d heard about these resolutions of Samael, i.e. the Romans to kill ten outstanding Jewish scholars, He was so angry that He imediately wrote down decrees which would afflict the entire Roman Empire, each one for six months at a time. As a result of all the afflictions that will strike the Romans at that time, one individual will say to another that if he were offered the entire Roman Empire in exchange for a minor copper coin he would decline to make such a purchase. Thus far the quote from Pirke Heychalot [with minor changes. Ed.] One of the amazing statements in that passage concerns Rabbi Chanina ben Tradyan who supposedly was exchanged for Emperor Lupinos who was burned in his stead. Similar statements appear concerning the other martyrs on that famous list. Concerning such far-out statements, I have heard that they must be understood as analogous to the binding of Yitzchak. Once Avraham was irrevocably committed to slaughtering Yitzchak, and the latter had accepted the decree, he was replaced by the ram Avraham found which had been caught in the thicket (Genesis 22,13). According to that view something similar occurred with all of the ten martyrs. Seeing that they had submitted to G’d’s decree it became possible to exchange them for Romans or others. The point is that once the lives of these scholars were spared they were in effect reborn. It is therefore no contradiction to say that they had indeed died a martyr’s death. These scholars had all “tasted” death so that the sin for which their lives were meant to expiate had been wiped out once and for all. When the Torah wrote: “and place each man’s money at the mouth of his feeding bag,” this was an allusion that the Torah treats the life-force, נפש, of a person as equivalent to minted silver whereas his body is compared to a feeding bag seeing it contains the soul (silver). I believe we can carry this allusion a little further when we look at 43,10 when Yehudah said: “we could have returned already twice.” He may have hinted at something we find in Job 34,36 and 33,29[based on the concept of a soul’s repeated return to life on earth in order to cleanse itself of sins committed in a former life. Ed.] where the point is made that in order to deal finally with some sin, retribution may have to be spread over several installments. [Rabbi Moshe Alshich makes this point more clearly when explaining why G’d did not wipe out Pharaoh with a single plague. His sins were such that a single act of retribution would not have sufficed to punish him. He had to have relief between one affliction and the next in order to absorb and suffer the next installment. Ed.] The verse in Job 33,29 פעמים שלוש עם גבר, “two or three times with a man,” may be a reference to the need for someone to be reincarnated repeatedly in order to expiate for sins committed in a previous incarnation. The words וישובו העירה describing the return of the brothers to the capital of Egypt may be an allusion to Yehudah’s feeling on the matter. All the Torah had needed to write was וישובו מצרימה, “they returned to Egypt.” The use of the word העירה suggests a meta-physical aspect of the matter. (Compare the use of the word עיר as a hyperbole in Kohelet 9,14). This is the reason that the Parshah concludes with the words:

Rabbeinu Bahya, Bereshit 44:17:6

ואתם עלו לשלום אל אביכם, “and you return and make your peace with your father (in heaven).” Menashe could simply have said: ”go on your way in peace.” Seeing that the Torah focuses on the ten brothers and the grievous wrong they had done to their brother Joseph, it is not surprising that the Torah also uses this opportunity to hint at the historical consequences of the brothers’ behavior at the time. Our sages in Pesachim 50 go so far as to say that the acceptance of G’d’s decree by the ten martyrs who died a cruel death at the hands of the Romans for a crime committed over fifteen hundred years earlier put these people into a class by themselves, one that could not be matched in piety/faith by anyone else previously. We can apply to them the verse in Isaiah 64,3: “Such things have never been heard or seen. No eye has seen them O G’d, but You, who acts for those who trust in Him.”

Radak on Genesis 44:17:1

אל אביכם. Who is waiting for you to bring back food.

Sforno on Genesis 44:17:1

It would be degrading for me. I do not wish to be the instrument of chastisement for your earlier crimes because Hashem uses the wicked for that purpose; see I Shemuel 24:14.

Steinsaltz on Genesis 44:17

He, Joseph, said: Heaven forfend that I should do so. I will not act unjustly. The man in whose hand the goblet was found, he shall be my slave as a punishment; and as for the rest of you, who presumably knew nothing about the offense, I have no claim against you. Therefore, go up in peace to your father.

Tur HaArokh, Genesis 44:17:1

הוא יהיה לי עבד, “he shall be my slave.” The word eved should have been vocalized with a segol, both under the letter ayin and under the letter beyt. The reason why the letter ayin is vocalised with the vowel kametz, normally reserved for when the word appears at the end of a phrase or sentence, is that Joseph hinted by means of this that Binyamin’s status as Joseph’s personal slave would be far superior to that of regular slaves. He would be treated as if he were royalty.

Tze'enah Ure'enah, Miketz 109

“Far be it from me” [44:17]. Joseph said: heaven forbid that you should all be slaves, but the one who had the goblet should be a slave and you should return in peace to your father.

Jewish Thought

Sins between humans are not atoned for on Yom Kippur because restitution must be made directly to the offended party, as seen in the example of Abraham reconciling with Lot. The responsibility to initiate reconciliation falls on the senior person or scholar.

Akeidat Yitzchak 63:1:16

The reason that sins committed between different human beings are not subject to atonement of Yom Kippur is, that any sin in which man's body is the major party, can only be atoned for by that same body making the appropriate restitution. When reconciling oneself with one's fellow man, it is the senior person, the scholar, who must make the first move, just as Abraham had done with his nephew Lot. (Genesis chapter 13)

Midrash

Judah and his brothers find the cup in Benjamin's sack, leading Judah to offer himself as a slave in Benjamin's place, acknowledging past wrongs. Joseph, moved by Judah's sacrifice, reveals himself and forgives them, showing mercy and compassion. Judah's act of selflessness leads to a promise of redemption for his descendants.

Aggadat Bereshit 76:1

Chapter (75) 76: Torah [1] "Then Judah approached him" (Genesis 44:18). And scriptures say this: "Have we not all one Father? [Did not one God create us? Why do we break faith with one another, profaning the covenant of our ancestors?]" (Malachi 2:10). "We, your twelve servants, are brothers, the sons of one man in the land of Canaan" (Genesis 42:13). Not like the tents of the measure of mercy, nor like the Egyptians who bow down to every kind of idolatry, as it was said in the tribes of Egypt, "and do not defile yourselves [with the fetishes of Egypt]" (Ezekiel 20:7). But we trust in only one God who created us, as it is said, "Did not one God create us?" (Malachi 2:10). So why would one betray his brother? As it is said, "Why should you betray us, by secretly keeping the money you found in our sacks?" (Genesis 44:8). And you accuse us of theft, as it is said, "The man who found the cup" (Genesis 44:17). We violate the covenant that the Lord made with our forefathers, and not only that, but the laws that we have made among ourselves. As it is said, "If you are honest, leave one of your brothers here in prison" (Genesis 42:19). And you said, "Bring your youngest brother" (Genesis 44:23). Our father did not ask for it, yet we complied with his request, as it is said, "If I don't bring him back to you, I'll be guilty forever" (Genesis 43:9). And you say, "The man who found the cup" (Genesis 44:17). So where is the covenant that the Lord gave us in His Torah, saying, "Do not oppress one another" (Leviticus 25:17), and "You shall not work your brother like a slave" (Leviticus 25:39)? Why then would one betray his brother? (Malachi 2:10).

Aggadat Bereshit 76:3

[3] Another interpretation: "Rejoicing in His inhabited world." These are the tribes who sought to nullify something from the Torah. When Joseph saw the dream and said, "And behold, the sun, and the moon" (Genesis 37:9), they said to him, "Shall you indeed reign over us?" (Genesis 37:8). Once he left, they said to each other, "Come, let us kill him" (Genesis 37:20), etc. The Holy One, Blessed be He, said to them, "You seek to abolish something from the Torah and said, 'Let us be killed for it,' let us see who will uphold his words. He only did it when Joseph was sold as a slave and became a ruler, as it is said, 'And Joseph was the ruler, etc.' And Joseph's brothers came, etc. (Genesis 42:6). He began to accuse them of being spies (Genesis 42:9), they said to him, 'No, my lord, your servants have come, etc.' (Genesis 42:10-11), he said to them, 'No, you are thieves who sell your siblings as slaves. Send one of you etc.' (Genesis 42:16). And in the end, when the cup was found in Benjamin's hand, he began to say, 'Who stole the cup? Benjamin, son of a thief mother, for Rachel stole, etc.' (Genesis 31:19). 'Behold, you are the thief,' they began to say to him, 'What shall we say to my lord?' (Genesis 44:16) 'About Joseph,' he replied, 'What shall we speak?' (Genesis 44:16) 'and how shall we justify ourselves?'(Genesis 44:16) 'but] God has found [a way to exact punishment for] the [former] sin of your servants.'(Genesis 44:16) God said to them, 'What could you have abolished one thing for which you said, "Let us be killed for it?" Yet you seek to make yourselves slaves and He does not want that, as it is said, "Far be it from me to do so," etc.' (Genesis 44:17). "He who mocks them [God's words], will play the fool [or 'will be played for a fool'] in his own land [or 'in his own country']." [refer: Mishneh Torah, Torah Study 6:11]

Bereshit Rabbah 92:5

“He asked them regarding their wellbeing, and he said: Is all well with your father? Is the elder whom you mentioned still alive?” (Genesis 43:27). “They said: All is well with your servant, with our father, he is still alive; they bowed, and they prostrated themselves” (Genesis 43:28). “He asked them regarding their wellbeing…They said: All is well…” – Rabbi Ḥiyya Rabba saw a certain Babylonian: He said to him: ‘How is Father?’ (Rabbi Ḥiyya lived in the land of Israel and his father lived in Babylonia. ) He said to him: ‘Your mother inquired after you.’ He said to him: ‘I said this to you and you said that to me?’ He said to him: ‘One asks about the living, and one does not ask about the dead.’ So, “is all well with your father?” – this is Jacob; “the elder that you mentioned” – this is Isaac. “They said: All is well with your servant, with our father.” (They answered about Jacob, who was alive, but not about Isaac, who was not.) “He lifted his eyes and saw his brother Benjamin, his mother's son, and he said: Is this your youngest brother whom you mentioned to me? He said: God be gracious to you, my son” (Genesis 43:29). “He lifted his eyes, and saw…” – Rabbi Binyamin said: Because we have heard grace [mentioned] regarding the eleven tribes, (Jacob said of them: “The children with whom God has graced your servant” (Genesis 33:5). Binyamin had not yet been born at that time. ) but did not hear grace regarding the tribe of Benjamin. Where did we hear it? We heard it here: “God be gracious to you, my son.” “Joseph hurried, because his mercy was aroused toward his brother and he sought to weep; he entered the chamber, and wept there” (Genesis 43:30). “They sat before him, the firstborn according to his seniority, and the younger according to his youth, and the men wondered to one another” (Genesis 43:33). “Joseph hurried…They sat before him…” – he took the goblet and created the false impression that he was smelling the goblet. He said: ‘Judah, who is king, sits at the head. Reuben who is the firstborn, will sit alongside him,’ and likewise regarding them all. He said: ‘I have no mother and Benjamin has no mother, when his mother bore him, she died. Therefore, let him come and place his head alongside mine.’ That is why, “the men wondered…” “He gave gifts from before him, and Benjamin's gift was five times greater than the gifts of all of them. They drank, and became inebriated with him” (Genesis 43:34). “He gave gifts from before him…” – Joseph gave him, Asenat gave him, Manasseh gave him, Ephraim gave him, and [he received] his portion with his brothers. That is what is written: “Benjamin's gift was five times greater than the gifts of all of them.” “They drank, and became inebriated with him” – with him, they drank, but other than with him, they did not drink, as Rabbi Levi said: All twenty-two years that he did not see them, he did not taste the taste of wine. They, too, did not taste the taste of wine until they saw him. That is what is written: “They drank, and became inebriated with him” – with him, they drank, but other than with him, they did not drink.

Bereshit Rabbah 92:9

“Judah said: What shall we say to my lord, what shall we speak, and how shall we justify ourselves? God has revealed the iniquity of your servants; behold, we are my lord's slaves, both we, and he in whose possession the goblet was found” (Genesis 44:16). “Judah said: What shall we say to my lord?” – regarding the first silver; (The silver that had been returned to their sacks on their first trip to Egypt (Genesis 42:25–35). ) “what shall we speak?” – regarding the second silver; (The silver that was returned to their sacks on their second visit (Genesis 44:1). ) “how shall we justify ourselves?” – regarding the goblet. (Judah was hinting that just as it was Joseph who knew why the silver had been returned to their sacks, it was he who knew about the placement of the goblet in Benjamin’s sack (Etz Yosef). ) “What shall we say to my lord?” (This is now interpreted as a reference to God. ) – regarding the act of Tamar; “what shall we speak?” – regarding Bilha; “how shall we justify ourselves?” – regarding Dina. (In these instances, the brothers did not consider themselves to have sinned, yet their actions are recorded in the Torah in a manner that casts them in a negative light (Etz Yosef, citing Yad Yosef). ) “What shall we say?” to Father in the land of Canaan – regarding Joseph; “what shall we speak?” – regarding Simeon; “how shall we justify ourselves?” – regarding Benjamin. If we say to You that we sinned: It is revealed and known before You that we did not sin. If we say that we did not sin, “God has revealed [matza] the iniquity of your servants” (Genesis 44:16) – Rabbi Yitzḥak said: The creditor has found the opportunity to collect on his promissory note. Rabbi Yitzḥak said: Like one who draws everything [mematze] from the barrel and leaves it with its dregs. “He said: Far be it from me that I should do so; the man in whose hand the goblet was found, he shall be my slave and you, go up in peace to your father” (Genesis 44:17). “He said: Far be it from me…” – Rav Huna in the name of Rabbi Aḥa – he shook out his purple robe. (This was an expression of taking an oath, that he would not do so. He expressed that his royal garment should be empty, i.e. he should be stripped of his position of authority, if he were to do so (Yefeh To’ar). ) “The man in whose hand the goblet was found, he shall be my slave and you, go up in peace to your father” – they said to him: ‘This is peace that has been completely emptied of meaning.’ But the Divine Spirit was shouting: ‘[There will be] “Great peace for those who love Your Torah”’ (Psalms 119:165).

Bereshit Rabbah 93:7

Another matter, “Judah approached him” – this is what was stated through the Divine Spirit by Solomon: “Wisdom will fortify the wise [more than ten rulers who were in a city]” (Ecclesiastes 7:19). Corresponding to whom did Solomon say this verse? He said it only corresponding to Joseph the righteous. Rabbi Yoḥanan said: When Joseph the righteous seized Benjamin and said to his brothers: “The man in whose hand the goblet was found, he shall be my slave [and you, go up in peace to your father]” (Genesis 44:17), Judah said to him: ‘Benjamin, you are seized; can there be peace in Father’s household?’ Immediately, Judah grew angry and roared in a loud voice. His voice traveled four hundred parsangs, until Ḥushim son of Dan heard and leapt from the land of Canaan and came to Judah. Both of them roared and the land of Egypt was on the verge of being upended. In their regard Job said: “The roar of the lion and the voice of the great cat” (Job 4:10). “The roar of the lion” – this is Judah, in whose regard it is written: “Judah is a lion cub” (Genesis 49:9). “And the voice of the great cat” – this is Ḥushim son of Dan, as both of them were likened to a lion, as it is stated: “To Dan he said: Dan is a lion cub” (Deuteronomy 33:22). “The teeth of the young lions are broken” (Job 4:10) – these are Joseph’s warriors. When Judah grew angry, the teeth of all of them fell out. Rabbi Yehoshua ben Levi said: When [the brothers] saw that Judah grew angry, they too, were filled with anger. They kicked the ground and caused it to be full of furrows, as it is stated: “The lion perishes for lack of prey” (Job 4:11) – this is Judah, who risked his life on Benjamin’s behalf. He said: ‘Perhaps, the Holy One blessed be He will forgive me for that iniquity of misleading my father and saying: I will bring him to you.’ (Judah had guaranteed to return Benjamin, who was now being seized by Joseph. Judah was willing to risk his life in order to attempt to fulfill that guarantee, thinking that even if he was unsuccessful, perhaps he would at least not be held accountable for the sin of failing to fulfill his guarantee (Etz Yosef). Alternatively, it had been Judah who had misled Jacob about Joseph’s disappearance and caused him to think that Joseph was dead (Maharzu). ) At that moment he became filled with rage at Joseph. When Joseph saw the signs of Judah’s [rage], he was immediately shaken and alarmed. He said: ‘Woe is me, perhaps he will kill me.’ What were the signs [of rage] upon Judah? Those of the house of Shilo said: Blood flowed from his two eyes. Some say: He would wear five garments that were like warriors’ armor. When he would grow angry, there was one hair over his heart that would rip through them all. What did Joseph do at that moment? That stone pillar upon which he was seated, he kicked it and rendered it a heap of pebbles. At this Judah was astonished and said: ‘This one is mightier than I am.’ At that moment, Judah grasped his sword and sought to draw it from its scabbard, but it would not be drawn for him. Judah said: ‘This one must be a God-fearing man; that is why it is stated: “Wisdom will fortify the wise”’ (Ecclesiastes 7:19). (The midrash understands the term wisdom in this verse as a reference to fear of God, as in Job 28:28. )

Bereshit Rabbati, Parashat Vayigash 2

Now therefore, please let your servant remain instead of the youth." This is similar to what is stated in the Book of Esther (Esther 2:5), "Now there was a Jewish man in Shushan." Was he from the tribe of Judah that he is called a Jew? Wasn't it Benjamin who is described as a man of the right-hand side (Genesis 44:17)? However, when the tribes went down to Egypt and the cup was found in Benjamin's sack, he searched all of them, and it was found in Benjamin's possession. Judah said to him, "Please, my lord, we already have a bad incident. I sold my brother, as it is written, 'Come, let us sell him to the Ishmaelites' (Genesis 37:27), and now you want me to bring back the same evil? I sold my brother as a slave, and now I am taking him back to be a slave. I have no standing either before my father or before the Holy One, blessed be He. I must be a slave, as I sold Joseph, my brother. It is just that I should be a slave for him. This is indicated by the phrase 'Now therefore, please let your servant remain.' God said to him, 'Judah, you have offered yourself as collateral for Benjamin; therefore, the Redeemer who will arise from you over Israel will be named after you.' This is why it is written, 'Now there was a Jewish man.

Sefer HaYashar (midrash), Book of Genesis, Miketz 23

Then they speedily took every man his sack from the ass to the ground. And he searched their ‎sacks and the cup was found in Benjamin’s sack. Then they all rent their clothes and they ‎returned unto the city. And they beat Benjamin continually on the road until he came into the ‎city, and they stood before Joseph. And Judah’s anger was kindled and he said: This man hath ‎brought me back to destroy all Egypt this day. And when the men entered Joseph’s house ‎they found Joseph seated upon his throne and all his warriors stood before him to the right ‎and to the left. And Joseph said unto them: What deed is this that ye have done, to take my ‎silver cup and go your way? But I know that you have taken this cup in order to ascertain ‎thereby where your brother is in all the earth. And Judah said: What shall we say unto my lord; ‎what shall we speak, or how shall we clear ourselves? God has found out the iniquities of thy ‎servants this day, therefore, this thing hath been done unto us. And Joseph rose up and ‎seized upon Benjamin and he took him from his brethren by force, and when he came into the ‎house he locked the door before them, and then Joseph commanded unto his steward and he ‎said unto them: Thus saith the king: Go ye in peace to your father, for behold I have taken, the ‎man in whose hands my cup was found. And when Judah heard the actions of Joseph toward ‎them,‎

Musar

Joseph's statement to his brothers in Genesis 44:17 indicated that they could safely come to their Father in Heaven, without suffering the consequences of their crime of selling Joseph. Reuben, who was not involved in Joseph's sale, was still included among the Ten Martyrs as punishment for his own sin involving Bilhah. The reincarnations of Joseph and Benjamin were not among those who were executed for the crime.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 12

In Genesis 44,17, Joseph said to his brothers: ואתם עלו לשלום אל אביכם, "As for you, go up in peace to your father." The word אתם, in that connection was used advisedly. Joseph meant that the brothers themselves could come to their Father in Heaven safely, i.e. they would not in this world suffer the execution as kidnappers who sell their prey. On a future occasion, however, their re-incarnates would have to pay for the crime with their lives. The Ten Martyrs mentioned were the ones who had to pay with their lives for that sin which had gone unpunished for so long. The allusion in the verse just quoted serves some Kabbalists as the reason why Reuben, who had not been a party to the sale of Joseph, was included among those who were executed for the crime. His sin had been of a different nature, namely the incident described in Genesis 35, 22, involving Bilhah. Reuben's own words provide us with a hint of this when he said after discovering that Joseph had been removed from the pit (37, 30): ואני, אנה אני בא, "Where can I go to?" Rabbi Abraham Saba in his Tzror Hamor comments on this that the letters in the words and אני and אנה are the respective first letters of א-ל נקמות י-ה-ו-ה נקמות הופיע, "G–d of retribution, Lord, G–d of retribution, appear!" (Psalms 94, 1) The reincarnations of Joseph and Benjamin were not among the Ten Martyrs described.

Quoting Commentary

Radak explains that the tone-sign zakef with a kametz underneath is a strong dividing tone-sign, as seen in examples from Ruth 4:18 and Genesis 44:17. Rabbenu Bachya praises Yehudah's wisdom in addressing Yosef after Binyamin is framed, focusing on Binyamin's release rather than accusing Yosef of conspiracy, using Yosef's sentimentality towards their father as a strategic approach to appeal to his conscience.

Radak on Genesis 11:3:3

ותהי להם הלבנה לאבן, the zakef; tone sign has the vowel kametz underneath it instead of the vowel segol. We find a similar construction in Ruth 4,18 ואלה תולדות פרץ, where the letter פ (with the tone-sign zakef) has the vowel kametz, instead of the vowel segol. A third example with a similar construction occurs in Genesis 44,17 הוא יהיה לי עבד, where the kametz appears under the letter ע which has the tone-sign zakef establishing that the tone-sign zakef is a strong dividing tone-sign.

Redeeming Relevance; Genesis 6:34

Rabbenu Bachya highlights Yehudah’s wisdom in how he speaks to Yosef, who has just framed Binyamin. Yehudah had every right to be angry at this time. He easily could have accused Yosef of creating a conspiracy designed to give them trouble. Instead, Yehudah remains goal-oriented, his priority Binyamin’s release. (Rabbenu Bachya, Introduction to Parashat Vayigash.) Rather than argue with Yosef, Yehudah speaks to Yosef ’s conscience. He does this after he notices the Egyptian viceroy’s curious sentimentality toward his father: After having previously asked about Yaakov’s well-being (Bereshit 43:27), Yosef now wishes the brothers a peaceful journey and sends them back to their father (Bereshit 44:17). Having just imprisoned Binyamin, Yosef meant to make a point that the brothers never really cared about their father’s well-being – not earlier when they sold him and not now when they were about to lose Binyamin. Whether Yehudah caught Yosef ’s bitter irony or not, he sees the viceroy’s own concern for their father as his best weapon to parry back at him.

Targum

Yoseif declares that the man who had the goblet will be his slave, while the others can go back to their father in peace (Onkelos Genesis 44:17, Targum Jonathan on Genesis 44:17).

Onkelos Genesis 44:17

He [Yoseif] said [to them], It would be degrading for me to do [May I be spared from doing] such a thing. The man in whose hand the goblet was found, he shall be my slave, and [the rest of] you go up in peace to your father.

Targum Jonathan on Genesis 44:17

But he said, Far be it from me to do thus; the man in whose hand the chalice hath been found shall be my slave; but you, go up in peace to your father.